Below is the OCR text representation for this newspapers page.

No. 46 Vol. Vl.] brom the National Intelligencer. “ Af.one wbo spies a serpent in his way, Glist’ning and basking in the Summer ray, Disorder’d, stops to shun the danger near”— i. ’ * Parnell., Believing that you desire to render your publication the vehicle of truth, and the or gan of morality, I feel the * greater confi dence in requesting the insertion of a few concise observations on the contemplated ■system of Mr. Owen, of New Lanark, as developed in his discourses, lately delivered in Washington, and published in your pa per. When this gentleman first promulga ted his Utopian scheme in London, many years ago, be enveloped his designs in such language, and presented them, (under such plausible, and specious terms, that he excited considerable attention, and was daily visited by philanthropists and re ligionists of various denominations, to re ceive a fuller explanation of that aJmirahb? plan which proposed, as its object, the me lioration of all those numerous evils that disturb and embitter society ; yea, even the discriminating and cautious Quakers were deceived by the gloss of his oratory. Bnl when, at. length, he discovered his cloven foot; when he threw off the garb he had pssuwed as an angel of light, in order more effectually to promote deeds of darkness; when he avowed that the foundation of his system was to be established on the ruins of Religion, and that this heavenly slruc tpre was to be sacrificed erection of his murky cabin ; then the alarm was taken, the tocsin was sounded, and lie became a jost object of abhorrence to every good and virtuous character. Having failed in ihf realization ol bis sanguine expectations, and ■having, probably, felt the opprobrium re suiting from the adoptioo of his principles in several instances, he has crossed the At* lantick with the avowed design of attempt ing a complete revolution oi’ the opinions, habit?, and practices of society in the Wes tern hemisphere; and has dared, in ihe presence of the guardians of the pnblick weltare, to lay his unsparing axe boldly at the root of the tree of religion, morality and good government. This conclusion is cer tainly justified by his unqualified assertion, that the former system is universally erro neous, aod requires a complete and general subversion, in ot-Jer to promote the estab lishment of his own plan. When it was first • announced that he had arrived io this conn try, with the express design of promulgat iDg his infidel and impious sentiments, know iog the abominable tendency of his system, and the dreadful consequences which had, in some instances, resulted from its adop tion in Europe, I fell assured that he would meet with that neglect which he so richly merits; but, ivbat was my surprise, when I observed that his lectures were attended by the most distinguished characters in this ■country, emine.nl for taleut, wisdom, virtue and religion, and whose shoe-latchets, io all these respects, the orator is not worthy to. stoop down aud unloose. No doubt the equivocal terms in which the publication of his object was announced, were calculated to mislead, to excite publick curiosity, and to pioduce the expectation of some impor tant communication, coaoected with the i best interests of mankind. Bnl alas! the 1 whole discourse presented a complete tis sue of bomba.stick declamation, ridiculous absurdities, irreconcileable contradictions, hazardous assertions, without even an at tempt at proof T and presumptuous assump tions unsupported by either reason or fact; ns the poet says, “His lengthen’d theme dilated and at large, Prov’d, after all, a wind-gun’s airy charge.” With what arrogance does this innovator claim (he credit of having discovered the futility of all former systems, and of having originated anew theory by which alone so ciety can he rendered happy! According to his assertion, the world has, for nearly six thousand years, been enveloped in utter darkness, until this bright luminary arose, who, assuming Ihe attribute of the Deity, I professes to have been brooding over their F palpable obscurity for thirty five years, and | having engendered his intellectual scheme, Ihe now utters his irresistible fiat, “Let f there he lightand fondly anticipates the Eeuccess of his creative powers; like the Ejcrack brained philosopher in Rasselas, wbo Sjjtnagined that the elements were under his npontrol,'and that their influences were dis Spensed only in accordance with his will. It His impossible to read the discourse of this Rgentleman, clothed in such dark and eqniv- Kocal terms, and enshrined in the graces of Kafioquence, without being reminded of the Bcharacler of one of the internals, who ad- Brfressed the council of Hell, in tbeir deliber ations after their blasphemous attempt on Kfhe Throne of God, and their disgraceful I-overthrow— s “On the other side, up rose fflßeliaJ, in act more graceful and humane: fairer person lost not Heav’n; he seem’d HFor dignity couipes’d, and high exploit; But all was false and hollow ; through his tongue rjjropt manna, aud could make the worse appear “The better reason, to perplex and dash i Matures! counsels: for his thoughts were low; To vice industrioas, but to nobler deeds Timorous and slothful; yet he pleased the ear.” , Miltos. With not less plausible language has Mr Owen embellished the most dangerous sen timeots io his harangues, and has thus eo THE MISSIONARY. deavoured to make the worse appear the better cause. Being convinced that the true basis of all good government; of order, peace aud happiness in society ; of civiliza tion and the best interests of mankind, is the revealed word of Gob, it is a duty to op pose all such apostles of infidelity, and to manifest the utmost zeal and indignation -against them, supported by the example of the prince of the apostles, who solemnly declared, “If any man love not the Lord Jesus Christ, let him be Anathema Mara natha.” But the claim of originality in Ibis won derful scheme, which is with so muches frontery asserted to be now first; promulga ted, and which Mr. Olven so arrogantly as "umes as his own invention, is perfectly un founded; as it can be unquestionably prov ed, that, it is a revival ot the blasphemous tenets of the Illuminati, diffused over the continent of Europe in the last century ; and the Ghost of Weishaupt has ascended from the Tartarean gulph, breathing the sulphu ron* flames of that pit from wheoce he ha 9 emerged. It can easily be shown that there is a perfect similarity in the pretensions— the principles— the plans— and the effects o( these two systems. That their pretensions were the same, will appear evident by com paring Weishaupt with Owen. The form er states that his avowed object was “to diffuse from secret societies, as from so ma ny centres, the light of science over the world; to propagate the purest principles of virtue; and to reinstate mankind in the happiness which they enjoyed during the golden age fabled by the poet;” and he strove to introduce himself into the couti •fence of the world, by propagating roman 'ick notions, and making entbusiastick dec tarnations on the hackneyed topicks of urn verbal benevolence, charity, equality and the like. Owen also professes his design to be, to promote the happiness and welfare ot society, and to secure to every individual affluence, intelligence and virtue; and ex presses himself in his discourses in nearly the same language as that above quoted. Tbeir principles are no less congroou.- than their pretensions Weishaupt erected bi system on the abolition of Religion, for which he substituted a degrading philoso phy, raising reason to the Throne of Deity, establishing in the place of Divine Revela tion an (Huminali Gospel, teaching aad de claring death to be an everlasting sleep. 1 bis statement is still more plainly exhibit ed in his own language. “ Rouse your “selves, therefore, O men!” says he, “as “ serl your rights, and then will reason rule “with unperceived sway, aod all shall be “happy. Morality, which is the fruit of “ Illumination, will perform all this. It will “ (each us to be of age; to be out of War “denship; to be full grown ; and to walk “without the leading string of Priests and “ Princes!” Owen proceeds precisely in the same path, inveighing against the C hristian dispensation, condemning all former institu tions, declaring that human nature is oow *bat it ale/ays was, that man is not a free agent, that his will is irresistibly controlled, and that be cannot be amenable to the bar of Divine justice, as he is incapable of mer iting either reward or punishment; and that, consequently, his sole existence roust be confined to this world, as we cannot con ceive of any state hereafter, but what in volves a condition either of happiness or misery. Theirplow of promoting their ob jects are no less apposite to each other Weishaupt established a systematical socie ty, composed of various order®, of which he constituted himself the head, ruliog over Areopagitm (as be denominated his disci ples) with unlimited sway, and more partic ularly taking advantage of the helplessness and weakness of infancy and childhood, to infuse the poison of his abominable princi pies into the human mind, before it posses sed the capacity to distinguish errour from truth, and thus making it his primary effort to promote the corruption of unguarded youth, who were required (to use his own word?,) “To unlearn every thing which they had learned before under Christian parents and tutors; and to come to the Illu roinati Schools, as sheets of white paper, tree from prejudices, and ready to receive from their illuminated teachers every new impression,” however shocking at first view, to all our native ideas, and the better feelings stamped upon our nature, by our great and benevolent Creator I Aod what is ihe proposed plan of Mr. Owen, but a re newal of the same system, as is evident in its organization explained in his second dis course. He of course is to be the presid ing ruler of this institution; be is to deter mine in what capacity each individual is to benefit the society; and he is to prescribe the rules by whicii it is to be regulated; and tbe condition on which admission is to be granted, wbicb will clothe him with powers no lees arbitrary than those above mentioned, and tbe more effectually to se cure absolute control, he lays it down as his first and roost important requisite, that children should be placed in bis Institution from their birth , for the more effectual training aod education of their physical and mental powers in accordance with his novel ideas. The parallel io the effects of the two sys tems is not less striking than in the other particulars. On society at large, the conse- nt 1 n j- ‘ i tb’# world, and preach tbe Gespel ‘to every creature. —Jesus Christ. a the dispositions and habits which lead to political prosperity, Religion and Morality-are indispensable supports.- Washington. MOUNT ZION, (HANCOCK COUNTY, GEORGIA,), MONDAY, MAY 23, 1825. quences of the former were appalling; all the horronrs of the French Revolution, the reign of anarchy and terror, the prevalence of infidelity, and the grossest sensuality, and tbe destruction of the peace and harmony of mankind—such were the results of the illuminati system, which had enlisted io its cause the principal agents in the scenes of horrour, among whom, it is sufficient to mention the names of Mirabeau, Fauchet, and the apostate Talleyrand, who assisted in the establishment of the society. To complete the climax of iniquity, it is only requisite to refer to the abominable farce performed by these enlighteners io tbe Church of Notre Dame, at Parts, where a vile strumpet was tricked out under the semblance of divinity, and exhibited to the gaze of the libidinous -multitude in all heir naked charms, when the people shouted wiib one voice, “No more Altars—No more Priests—No Clod but the God of Nature /” Its demoralizing effects on individuals were no less horrid. Weishaupt, the apostle of the sect, debauched his own sister in-law, and then endeavoured to poison her, the more effectually to conceal his crime. His Areopagitm were truly worthy of their master, as he fully demonstrates io his let ter to Zvvack, his brother-in-law, in which he describes the chiefs of his order under those fictitious Dames which were assumed for motives of concealment. “ What shall I do?” says he, “ I am deprived of all help. Socrates, who would insist on being a mao ot consequence among us, is eternally be sotted. Augustus is in the worst estimation imaginable. Alcibiades sits the day long with the vinter’s pretty wife, and there he sighs and pines. A few days ago, Tiberius attempted to ravish the wife of Democides, and her husband came in upon them. Good Heavens! What Areopagitte have 1 got! What a set of dissolute, immoral wretches—whore-masters, liars, bankrupts, braggarts, and vain fools ” Such is the black catalogue of the results of infidelity systematised; and the tendency of Owen’s -ystem presents an anticipation of conse quences as little encouraging as those of bis prototype. Against so dangerous an institution, it i certainly the duty of every good man to ex claim, “ Men and brethren, help !” When Religion takes her flight, she -carries off with her every sense of duty—every thing for which a righteous man cotjld bear to live , or dare to die. We may surely apply to thin subject Ihe c f our. ble? sed Redeemer, “No mao, when he hath drunk old wine , straightway desireth new , for he saith, the old is better. ANGLICANUS. —-xx::xxs* TRANSYLVANIA UNIVERSITY. Avery animated contest is maintained in Ken tucky, in regard to the university at Lexington. In tbe “ Western Luminary,” we find the follow ing remarks, which show some of the grounds, on which the opposition to the present administration of the institution is founded.— Col. Star. Gur first position, showing reform to be necessary, is, “ that there is taught in the institution a religion which is not the reli gion of the State.” In the pnblick literary institution of a state avowedly Christian, the elements of that religion should, by the concession of the President’s friends themselves, be taught to the youth. A few radical princi pies common to tbe denominations of Chris tian preperly so called, yet peculiar to the Bible, should be made the basis of Biblical instruction. Thus it woold neither teach a religion, which, “ io its Catbolick” and pol luted arms would embrace all denomina tions, however corrupt, nor be exclusively devoted to any one of them all. Thus it would avoid tbe peculiarity of a sect, and yet retain tbe grand peculiarities of the gospel. Without party, truth might be made to triumph; and upon general princi ples a co-operation of Christians in support ing the institution be effected, without the introduction of radical errour. Now, in view of an admission wbicb all parties make, we ask, wbat have been the facts upon this subject? Wbat has been the religion actually taught io the Transylva nia University ? Many of the frieodsof the present administration say, that no religion is taught in the institution. Some say the President is not a Christian maD, and there fore they prefer him to any other, because he will “ let ail religions alone.” Os the correctness and tendency of such a theory, tbe publick most judge. But this inference cannot be true; for upon the face of tbe catalogues we see it recorded as tbe special department of the President to teach tbe senior class the “first principles of theolo gy.” We have seen that the President, be fore he came from Boston, was an avowed Unitarian. Since his arrival among us, in the progressive development of his views, he has. taught that there is no Devil, and other fallen spirits; that human nature is not depraved; that natural religion super seded the necessity of revealed; that con fession of sin was ridiculous, and to be re proached, &c. Tbe following are tbe cer tificates of two graduates, as respectable youth as ever left tbe institution. “We attest the fact, that Mr. Holley made natural religion supercede Ihe neces sity ot revealed; that he invariably made oatural religion the foundation, and reveal ed the superstructure, taking away the former, the latter was worthless. Geo. W. Ashbrtdce, Simeon CraSl®.” “We tvere present, and heard Mr. Hol ley ask, what do you think of those, who go about the country like braying asses, and tell God what hell-deserving scoundrels they are, and wbo burn brimstone uqder the noses of tbe people. Geo. W. AxgBRiDGE, Simeon Crane.” Another graduate says: “ The impression left upon my tnind by Mr. Holley’s remarks upon Butler’s Analo gy was, that natural religion was but the text, of which revealed religion, so far as it was valuable, was hut a commentary — that the common doctrine of depravity was a slur upon our nature—that it originated from false views of mental science, and is not consistent with God’s moral government. Sam. P. Pressley.” Three other equally respectable wit nesses, two of whom had been members of the institution, testify to these general charges. In the fourth and sixth Nos. of Ihe Pamphleteer, these statements may be seen at large. In prosecution of this view, we refer the reader to the thesis of famous memory, which issued from the college in 1823, as an exercise of one of the students, in the Latin language. The following is a translation of the two last sentences. “ Revelation may be called only a pic ture of natural religion, since it has only the 9ame principles expressed in words.” “Either will conduct man to Heaven, provided he faithfully follow it.” An Episcopalian paper of New England, (the Religious Advocate) remarking on this thesis says—“ It j s rank Deism”—“ has an obvious tendency so degrade the Scrip tures,” &c. For these assertions he was warmly assaulted by a writer signing him self Ultor, generally believed to have been the President himself, who attempted in va rious ways to defend the thesis, as “ ortho dox and Christian in all its parts.” In ad dition to this, twenty-six students of Tran sylvama University, graduates of three suc cessive years, viz. 1821, 2,3, in defence, as (hey supposed, of the President’s religious system, write as follows: “We have been taught the principles of a liberal and exalt ed religion, which hurled not its anathemas against all who were unfortunate enough to follow its tenets, but opened a paradise to the good mao of every country and every religion.” That is, every religion, wheth er ol Mahomed, the Deist or Brahmin, could make good men! Add to this tbe facis given tons by Dr. Fishhack, after a long connexion with Ihe institution, and ac quaintance with the President’s system, v * z - —*b ;, l it is ODe which supersedes re vealed religioo, or the religion of the land, aod that the President pronounced Dr. Fishback’* sermon, presenting revealed as Ihe exclusive religion of the Bible, false, in the presence of the senior class, and of sev eral members of the Board of Trustees. We have, therefore, but to gather up these several evidences of facts thus spread upon the history of his administration, and we have an unanswerable proof of our first proposition, that the* President teaches iu the institution a religion not the revealed, and not the religion of the Slate. It be comes an argument cumulative in the es tablishment of the assertion. 2. “ The necessity of reform in the gen eral habits of tbe institution, as influenced by the habits of the President, is palpable to all parlies, and acknowledged by bis best friends.” It is not oor intention to interfere with the private habits, or private religious opin ions ot the President, except so far as they affect the publick interests. We rejoice with him, and with our fellow citizens, in the exercise of our inestimable rights on these subjects. But common sense discov ers to every man, that the personal habits and morals as well as religious principles of a publick officer in a literary institution, and especially its principal, if made known to the youth, must naturally affect their sen timents aod characters. We have already seen upon evidence, that this religious creed has been habitually exhibited to the stu dents, it being too a system of radical er rour. Now, in reference to the habits and morals of the President, it is notorious that he attends the ball-room, the theatre, tbe circus, and the race-field—that he is a man of fasbioa, and a votary of pleasure. So publickly known are these habits, that they were a year since announced and con demned by a member of our General As sembly io the Legislative Hall of Kentucky And wbat is especially to the point on this fact, is, that the remarks of the Hon. mem ber were made in direct reference to the effect of Dr. Holley’s example upon the habits of tbe students. A bill had been in troduced into the Legislature to forbid horse-racing, (and perhaps the use of bil liard tables,) within ten miles of Lexington. Tbe reason assigned for directing thepas sage of such a law was the corrnptiog in fluence of such amusements on the students. The good sense of the member alluded to led him to say, that it was in vain to attempt by such enactments the regulation of the students’ morals, while the President him self engaged in each amusements. Now [Price $3 50 per ann. can it be supposed, that such dissipation'of time, sucK inevitable expense on dress, soch irijury to their morals, &c. as must introduced by these habits, can be proper or useiul to the youth of the land, or, when fully koowh, be tolerated by the substan tial population of (he State? From lhe Christian Mirror. QUESTION. Have we reason to believe that our departed friends are acquainted with our actions ? — J. REPLY. We who dwell in bouses of clay have lit tle knowledge of what is passing in the world of disembodied spirits; none except what God has been pleased to communicate io his written word. It does not by any means follow, that those spirits are unac quainted with the transactions of our world; tor they may, and doubtless do possess modes of acquiring & conveying knowledge which are totally different from our. We do not find, however, that the Bible con tains any explicit revelation on the subject. Os course we are left to our own reason ings; and these can, at the almost, only conduct us to a probability. We are not sure they must not even stop shorter still. Revelation informs us that angels , both good-and bad, are acquainted with human affairs. The former are sent forth as min istering spirits to them that shall be heirs ol salvation. The latter exert a constant agency among us, as seducing spirits, tempt ing us to sin, deceiving aDd attempting to destroy. Perhaps, reasoning from analogy, we may think it probat je that the spirits of our departed friends also have a knowledge ol us, and some agency respecting otir af fairs. For, until the morning of the resur rection, they are disencumbered by bodies, as perfectly a9 those spirits who never had any. Therefore we can perceive no spe cial reason why they should not revisit the earth, being as capable of doing it as angels or demons. Aud if angels take an interest in the salvation of sinners on earth ; aod the purity and enlargement of the kingdom, ol Christ; can we suppose that ransomed siuners will cease to feel that interest as soon as they leave the world, and not wish to return occasionally and witness its pro gress ? Unquestionably their interest in Zi on will be augmented: they will learn her condition at least from the reports of the angels; why not by their own inspection? If they prayed and laboured for the good of the church while they were here; if this their ruling passion was strong in death ; if to pray and labour no more was strong in death ; it to pray and labour no more was their deepest regret on leaving the world ; will they not still desire to know tbe state of Zion, and employ their enlarged powers for her benefit ? And will they not be in dulged? There is also something pleasing to Christian friendship in the thought,-that the spirits of the departed do not entirely forsake us. It would seem to be for some purpose that the bonds of affection between Christian friends are so strong; continue till the death of one party, and grow more, strong and endearing as the time of separ ation draws near; and oo the part of the survivor cannot be forgotten till he too i called to die. No doubt Christian friends will recognize each other when both shall have reached their fioal bourne, and be re united for ever io a more pure aud celestial manner. Why should we suppose an en tire chasm io their intercourse, while one is waiting for the arrival of the other, since he wbo is gone is capable of returniog 1 Admit that the one who remains on earth is incapable of realiziog, appreciating, or requiting the service received ; still it may be rendered; and when it becomes known to him, may be an occasion of a grateful affection which will endure forever. It Is like the attention we render to a living frieud when he is asleep, or delirious, or removed to a distance from us. He is un ’ conscious of it at the time. When it comes to his knowledge, there is no evidence of regard we ever render, which is more ac ceptable or endearing. So if departed Christian friends minister to our spiritual necessities, we may unconsciously receive the benefit; but when we meet them in the world of spirits they may be far more dear to us, and we to them, in consequence of the service. But may we not even now realize tbe benefit of their attention and regard? If we believe, or deem it probable, that they revisit us,shall we not derive some profit? In resisting temptation, for instance, we ought to endure as seeing the invisible God. But inferiour motives have, and are design ed to have, an influence. If we think of a holy angel as witnessing our conduct, do we not dread to be vanquished by sin in bis presence, and thus grieve one whom we know to be a ministering spirit ? And if we suppose a departed friend to be looking on us, will not the thought Have even great er influence ? He is one wbo was long ac quainted with temptation, one who now sees what sin is in the light of eternity; one wbo witnessed but too many of out transgressions in tbe days of bis flesh; one, according to tb4 supposition, wbo returns from the abodes of purity and bliss, to wit ness and aid onr conflicts, and is looking with intense conoern to see us quit ourselves