Thoughts on the religious state of the country : with reasons for preferring the Episcopacy

Front matter

mm ■iiii

M'

;:nviu!nnjUiTaiS:

Chapter I

Changing religious Connexions — New aspects of Religion in America— Defects of Presbyterianism and Congregationalism . . 21

CHAPTER n.

Consideration of the common and popular Objections to Episcopacy and to the general Economy of the Episcopal Church ... 77

CHAPTER HI.

Consideration of Objections to the Liturgy, and to other Forms and Modes of Episcopal Worship 104

CHAPTER IV.

Consideration of the Claims of Episcopacy 145

CHAPTER V. -

The new and extraordinary Religious state of the Country . . 166

CHAPTER VI.

The proper Design and Value of religious Creeds in connexion with

Church Polity and Government ]81

A3

Introduction

Inasmuch as it has been supposed by some, that the author of these pages has made certain demonstrations with his pen against that, which he now adopts and advocates, it is not unUkely, that his consistency will be drawn in question. Admitting that he has manifested such an inchnation, it can only be said, that he has changed his opinion, which is in part, the design of this book to set forth, with the reasons thereof. If lie has written against, and in the conflict, or in any train of consequences, has been convinced, that his former position was wrong, the least atonement he can make is to honour what he now regards as truth with a profession as public and a defence as earnest, as any other doings of his on the other side. It is due to himself to say and to claim, that while he remained a Presbyterian, he was an honest one ; and it would be very strange, if he had never said or done anything to vindicate that ground. Doubtless he has. He may now be an equally honest Episcopalian ; and charity would not require him to assert it.

But the things referred to in the author's previous public statements, are not exactly what has been supposed. The author does not deny — he has given sufficient proof — that the existence and operation of the church establishment in England, or the union of church and state there — has been treated by him as an evil^ an4 a grievous one. Those who have been accustomed to read his communications in the columns of a New- York weekly journal, while he was in London, must have observed, tha- his later impressions on this and other kindred topics differed somewhat from the earUer ; that although he ne er ceased to regard the union of church and state as in evil, i.c became more and more convinced, that refor' n in this, as in other bad conditions of British society, to be safe must be slow ; and that it was impossible to sever church and state at a single blow, without great hazard to public interests — without dissolving society itself. He has in those communications compared the union of church and state in Great Britain to the warp and woof o^' their clothing fabrics, and given his opinion, that, as ihe withdrawal of either part of such a work would destroy it, so an entire and instantaneous severance of the church from the state in Great Britain, as to all the ramifications and combinations of their union, would be equally ruinous and frightfully disastrous. From the earliest periods of. their civilization, religion and the church have always been subjects of pariiamentary legislation, and are interwoven with the whole structure of society ; so that the jurisdiction ecclesiastical is a disUnct department of the civil code, and requires the devotion of a man's life to become an eminent lawyer or judge in the court of Doctors' Commons, London. It will be evident, therefore, at a glance, that society thus constituted will not bear to have this all pervading element thoroughly ejected at once. It cannot be. But there may be reform, so far as it operates to the disadvantage and oppression of any class of the community ; and there should be.

The author Las ever felt and manifested a rbpp sympathy for those, who are oppressed by the operation of the church establi. hment of England. His sympathies carried him so far in his eariier commu.iications on tliis jsubject, as to find fault with the better and more exem* plary class of clergymen in the Church of England, when he thought their zeal for the establishment bhnded them to a sense of justice towards Dissenters ; and when he saw them taking their stand against those degrees of reform, which were necessary to remove the most obvious occasions of complaint. And he is of the same opinion stii!, though he no more doubts the honesty of these excellent men, or their sincere concern for the interests of religion, than he doubts the virtue of the standing order in the state of Connecticut, when they took their stand against the proposal to place all Christian sects on an equal footing. The cases are precisely parallel ; and the same scene is now acting over in England. In the same manner as in Connecticut, both parties will be glad v/hen they are through with it ; and it will be seen and admitted on all hands, that they who claim to support only the religion of their own choice, do it with good reason ; and that it is better for society to allow this privilege to all.

It is possible, indeed, that in finding fault with those, who have set up the claims of the Church of England against these rights, the author may have indulged in expressions of disrespect for the church itself. It was very natural for an American to do so, when he saw the vices of such an estabhshment. But though he may have done this incidentally and in a slight degree, the main current and bearing of his strictures on that church have had respect to its character and operations, as a state institution. It must have been seen, that he opens and concludes his chapter on the Church of England^ in his " Four Years in Great Britain," widi a disclaimer against being supposed as meddling with the question of Episcopacy. His design in that collection of facts was to show the evils of uniting church and state, that it might serve as a v/arning to our country, so far as it might be noticed. If any persons may have identified 2 these evils, or any part of them, with Episcopacy, it is

not the author's fault ; he has never done it himself. That Episcopacy is the established Church of England, is an accident. Presbyterianism is the established religion of Scotland, and of some parts of the A'orth of Europe. So was it of England under the protectorate of Cromwell. 'No matter what had been the form of the established religion of Great Britain, in the same circumstances the results must have been substantially the same. It is not Episcopacy that has induced these evils, but the vicious and impracticable plan of uniting church and state for ihe benefit of society.

There is an incidental, though important topic, brought under notice in these pages, the treatment of which in this place may also give occasion to arraign the author's consistency, viz. — revivals of religion. It is known, that while in England he wrote and published a book, as an advocate of revivals. By the fifth chapter of the present volume, it might seem, ti it he has altered his opinion. On one particular point of some importance in the theory of revivals, viz. special effort, he has changed his views ; and now believes, that uniform, well ordered, and persevering efforts, to rouse from lethargy on the one hand, and on the other to attemper, guide, and control overheated excitements, is the best economy for the interests of religion and the salvation of souls. Formerly the author d.d think well of special effort, and has advocated the principle in his English work on American Revivals ; but the excess to which it has been carried in this country, and its disastrous consequences, have compelled him to pause, and in that item of opinion to modify his views. In company with the great majority of Presbyterian and Congregational clergymen in this country, the author has always sympathized with that class of revivals, which he undertook to advocate in England ; and to this time he has suffered no change of opinion in this particular.

But it is now placed beyond a doubt before the public, that the great majority of religious excitements in this country, called revivals, have entirely changed their character : they are not what they used to be. In the luthor's work on this subject, published in London, he took some notice of these new proceedings, and expressed directly and indirectly his anxiety and diffidence in regard to them. Since that time his opinion has ripened to conviction, that they ore undesirable and injurious ; and of course the peculiarities appertaining to them have in his mind fallen into a corresponding disrespect. His opinion of revivals has not been changed ; it is the mode of originating and conducting them, which extensively prevails, from which he dissents. In the light of this explanation it will be seen, that there is no inconsistency between his present and former views on this great subject, with the single exception, already specified, of giving up the principle of special effort. He resigns the opinion in favour of special effort, principally in view ci' facts belonging to the recent religious history of this country ; and believes, that more can be accomplished for the cause of religion by a uniform than a fitful career.

In another work. The Americans^ hy an American in London, the present author devoted a chapter to the removal of sundry aspersions, which in England had been cast upon the developments of religion in America, as he considered unjustly. He was called upon from the most respectable quarters, and consented. That effort, however, so far as it related to religion, was of the nature of an apology ; it was not an attempt to recommend or estabUsh anything ; but to wipe away aspersions. There may be incidental betrayals of opinion ; but it was not an object to declare opinion as to the expediency of the practices, which had been scandalized. It was virtually the proof of a negative ; that's all ; which ordinarily is not an easy task. The author is not aware, that there is any ground for the charge of inconsistency in that quarter. He has not, however, taken the trouble of reviewing his own record ; but relies upon a presumption based upon the object then in \iew.

That an industrious caterer should be able to make an array of things, that have dropped from the author's pen, somewhat at variance with his present views, as brought out in this volume, is very possible. One principal object of these pages is to give reasons for a change of opinion. The author can never deny his own litera scripta, even though it be brought in to neutralize his own antagonist opinions. He has honestly given his reasons for an honest change in his views, in opposition to views formerly entertained with equal honesty ; and they must go for what they are worth. He can neither claim, nor solicit any indulgence, but the award of an honest public.

Of one thing the author feels a good degree of confidence : — That none of his former friends will accuse him of a bad spirit, nor generally, if at all, of a want of fairness. Doubtless he may be open to criticism ; but not to the charge of having gone into the discussion of this subject under the influence of passion, or of feelinof. He has simply laid down a comprehensive copy of his own thoughts and reasonings on the question, and delineated the path, from beginning to end, by which he came to the result. As few are led into such trains of reasoning independently of the influence of society, it is quite likely, that many minds will sympathize with the author, if not in all, yet in some of his thoughts. His object in all his statements has been, as far as possible, to keep upon ground that is common, so as to secure assent and conviction without the toil of argument. What everybody sees, they think they know ; and if a book in their hands states what accords with their own observations, it is ordinarily more agreeable than that which is far fetched, and the truth of which is not so manifest at a glance.

The author has adopted and cherishes with great fondness the opinion, that all differences about, religion, its doctrines, and economy may be discussed in good temper — without disturbance of personal feeling or public tranquillity ; and if he has not exemplified this innocent spirit, it is not because he has not endeavoured to do it. His own conscience anticipates the award of moderation, at least, whatever may be thought of his reasonings. If anybody shall be able to point out a departure from this rule, it will be to him a subject of regret, and a proof that we " know not what manner of spirit we are of." For if he is confident of anything, it has been on this point. Not feeling anxious, it is hardly possible that he should have betrayed anxiety.

The usual train of argument on this subject has been almost entirely omitted, with the exception of the fourth chapter — on the claims of Episcopacy ; and that makes no pretension to an argument in detail, but is merely a comprehensive statement of the current of the author's thoughts on the subject, suggesting rather than presenting proof The author's main design has been to address himself to the present time and to the present state of the religious public, in such manner and form, and with such developments, as may be appreciated vvithout effort. He has proceeded on the principle, that there are certain things, which the public generally observe, and which, when brought out before them, will obtain a general verdict, that it is even so ; and that the public will perceive, that to be felt they only required to be stated.

The pertinency of the last chapter to the general purpose of this volume, may not, perhaps, be so obvious at first sight. But as it was the use made of the prin- 2* ciple discussed there, in the religious connexion from \vhich the author has separated, which constituted one of the leading causes of turning his attention to the subject and claims of Episcopacy, it was natural for him to notice it. It will be seen, also, that peculiar circumstances of the present time have made it a subject of absorbing interest to the public.

The author feels, that it is due to himself to observe distinctly, that in the comparisons he has made in the second chapter between Episcopacy and other religious institutions of the country, in the estimate of their comparative powers, it is most remote from his design to depreciate the merits or importance of any of these organizations. There is no one of them, that he has named, which he does not hold in high respect ; not one, which he does not regard as highly important in its place ; not one, for whose prosperity he does not earnestly pray ; and he regards them all and many others not named, as providential developments of the religious enterprise and energy of the community. Any slight criticisms he may have made are not to be taken as detracting aught from this high estimation and this praise. The author believes, indeed, that they will continue to undergo gradual changes, as they have heretofore done, for the better ; and wherein they have erred, their errors will be corrected. Their existence, progress, and influence have demonstrated one great and practical problem, viz. — How much may be accomplished by social organization and combined enterprise ; and the wisdom of experience will doubtless be turned to a profitable account. It may not be necessary, or even desirable, that each and all of these institutions should continue in the same form, or under the same name. Having resolved the problem, of what can be done — or rather, that anything desirable may be accomplished by association— they may themselves be resolved into other forms, or gradually merged into other institutions, as may be deemed expedient. Some may be expanded, while others are contracted ; they may be increased in number, or diminished ; but the matter of power and influence is undoubtedly in them ; they would be good for nothing if it were not so. How that influence may be most safely invested and most securely applied, will of course be a question to be discussed and determined from time to time, as the exigences of society and the changes of opinion may require. To assume, that this point is not to be discussed, would be very imprudent. It is ever open, and will remain so. It is not the author's object, in the chapter referred to, to settle this question ; but simply to remove a common and popular objection to Episcopacy, as involving too much power, by showing, that American Episcopacy has in fact less power, than these institutions. The author, however, is inclined to the opinion, that the lesson taught the church by these efforts, will be the means of rousing her to take that lead, with which she was originally commissioned ; and that, when she shall show a willingness to do the work, it will be resigned to her hands.

Although by a voluntary act the author separates himself from his former brethren by an Ecclesiastical pale, he will not be divided from them for want of respect and affection. He can never forget who were his parents ; who were the teachers and guides of his youth ; who were his theological instructers ; who for many years were his brethren and fathers in " the ministry of reconciliation;" who were the highly valued and cordially esteemed acquaintances providentially and from time to time made in that circle ; who are the many, with whom, in this country and in England, he has been accustomed to sympathize on all Christian themes, and with whom he has often " taken sweet counsel" and prayed ; — from all these he does not — he cannot turn away ; but will still and ever be with them in hear^ in (aith, in prayer, so INTRODUCTION.

and as a fellow worker in the " kingdom and patience of Jesus Christ." To us all, " there is one Lord, one faith, one baptism" — even that of the Holy Spirit. Though one may be " of Paul, another of Cephas, and another of Apollos," we are all " of Christ." We can agree to differ, in all that is unavoidable, without being unkind. If the author has offended in any word of these pages, he will indeed be sorry. He has tried not to do so, and will believe that he has succeeded, till it shall otherwise be proved. His principles he has been obliged to maintain ; but his friends he will never cease to respect and love.

C. COLTON.

New-York, May, 1836.

REASONS, &c.

CHAPTER I.

Changing Religious Connexions — New aspects of Religion in America— Delects of Presbyterianism and Congregationalism.

Changing one's religious connexions is not in high credit. Ordinarily there does not seem to be much, if any good resuhing from it, either to the public, or to individuals ; not unfrequently, and perhaps in the majority of instances, where it occurs within the range of Christian sects, there is positive evil.

To renounce any form of paganism for any form of Christianity, will be approved by Christians, at least ; to pass from one Christian sect to another, is an indirect censure on that which is left behind, and a compliment to that which is adopted ; the latter is gratified, the former feels injured. One has gained what the other has lost ; but the pubhc, the world, even in a rehgious point of view, has gained little — perhaps nothing — it may have suffered. It is doubtless better, for the most part, that accessions to the best and most useful forms of Christianity should be made from those, who have not attached themselves anywhere. All such increase is a positive gain to the body of Christians, and to society. In this way the true church of God may ultimately, and without violence — without disturbance even among the different sects who claim to be right — absorb the world.

It is not very natural — nor can I with my present views feel that it is very desirable — for frequent transfers to be made from one section or pale of the Christian community to another, for any other reason than the imperative demands of conscience. Then it is suitable, and if credited, will not in any case be dishonourable, nor injurious to the general interests of religion, except in peculiar circumstances. ,»

The transfer of lay members of Christian societies from one to another, is comparatively of less importance, though not without influence. But when ministers change their relation, their conspicuous standing before the pubUc makes an impression. The public is in some measure and for a moment startled. It is undoubtedly a responsible step, and ought to have good and strong reasons to support it.

I frankly confess, that, had not my pastoral relation been providentially broken up, and motives led me abroad, it is very likely I should not have been shaken or disturbed on this question. It i^s true, indeed, that the same events in the United States, which were the immediate occasion of challenging my attentio . to this subject, would necessarily have come before me. But I could not have viewed them in the same hght ; i could not have been surprised by them ; it is possible, that in company with scores and hundreds of my ministerial brethren, I might have fallen into the same current, and sympathized with those transactions and occurrences, which are now rather painful, than agreeable to contemplate.

But at the very moment when these events were ia the incipient stage of their career, or before their proper character had been developed, I was removed to a distant position — to London. Before I had been there nine months, I became the expounder and advocate of American revivals of religion before tiie British public — a very presumptuous office, as some perhaps might think. But I was led into it, first, by yielding to special and earnest solicitations to preach on the subject ; and next, by complying with similar requests to give the substance of those lectures to the public. But it was revivals of the original type, which I advocated ; revivals, in the midst of which, when a child, my own heart had been touched with the power, and kindled with the affections of religion ; revivals, where the pastors were the sober guides of inquiring minds, praying with and for them ; where reason and judgment were never shocked, but enlightened and left upon the seat of their influence, while conscience was probed and challenged to the performance o-f its appropriate office ; revivals, of a character to be remembered with respect, but now, I fear, seldom witnessed, by reason of a spurious and unhappy leaven, so widely diffused over the land, which, in all religious excitements, prompts and too often succeeds in introducing extravagant and disastrous measures. My faith in revivals was strong ; for I had grown up, and laboured as a minister, in the midst of them ; and without anticipating the unhappy results of the application of new and extreme measures to public rehgious excitements, I of course ventured upon ground, which in present light I should have trodden with more reserve and caution.

When I returned to this country in the spring of 1835, I had not been here long before I discovered that America was another world than that, which I had left behind me in 1831. Of course I mean principally in a religious point of view ; I might add in some others — in part gratifying, in part painful. But at present I have only to do with the religious features and aspects of the country.

Wlien T had concluded to go abroad in 1831, being one day in conversation with a m.inisterial brother on the advantages and disadvantages of foreign travel, he intimated, as a common impression, " that it is prejudicial to the piety and Christian character of our ministers to visit England and the Continent. Indeed," said he, " it sometimes spoils them." I confess I was a little mortified at the expression of an opinion, which seemed to me so much the offspring of a narrow and weak mind. As if God and his grace are not the same everywhere ;

as if the increase of knowledge could be purchased only at the expense of virtue ; and therefore ignorance is the safest ! I had been home but a few days before I heard a Reverend gentleman confess to the presiding officer of one of our Anniversaries at New-York, in his speech on the platform, " Sir, I have been guilty of the sin of going abroad !" The admonition served upon me four years previous was very naturally suggested by this confession.

Be this as it may, a righteous imputation or an unworthy prejudice — and if a prejudice, not very honourable to our country — it is doubtless true, that foreign travel enlarges the scope of one's vision, and gives him new views of men and things. Whatever may be the general fact, it can be owing only to a defect of virtue in him, if it does not fit him for a better and more useful sphere at home, whenever he shall return to it. If he is a statesman, he ought to be a wiser and better statesman ; and if he is a patriot, there is little doubt that he will be so. If he is a literary and scientific man, it ought to inspire him to greater diligence in his pursuits ; and it can scarcely fail to have such an influence. If he is an artist, let who will laud the inspirations and sufficiency of a self-taught genius, a visit to the principal capitals of Europe is indispensable to his highest possible attainments. If he is a Christian, or a Christian minister, I see no necessary reason in experience, or within the range of my observation, why, with the world before him, with his Bible in his portmanteau, with the ocean or the land, town or country, as his place of prayer, his Christian graces should not be improved and invigorated, with the increased advantages of that enlargedness of mind, which a knowledge of the world, seeing it as it is, affords him. He ought to have a higher and a stronger character, and be better qualified for influence and doing good, wherever he m.ay be.

If, however, it be assumed that the model of Christian and ministerial character, intellectual and moral, which is the unavoidable doom of the narrowest possible sphere of action and observation, is of course and always the best ; and that a proportionate deterioration of character is the necessary consequence of every degree of extension given to that sphere, other things being equal, why, then, there is no more to be said, inasmuch as an admitted axiom cannot be contested

With regard to myself, I confess, that one of two things must have been true on my return to my native land — either that the very civil and courteous augury of my friend and brother had come to pass in my owrt person, viz. that " going abroad had spoiled me," or else my country was spoiled. I do not mean, however, that my country was spoiled in everything, nor wholly spoiled in that particular to which I allude. But I do mean, that the Presbyterian and Congregational denominations of Christians, to which I had ever been attached, and in which I felt the deepest interest, seemed to me, to a very great extent, lying under the blighting desolation of the new and extravagant measures, by which religious excitements had been attempted and managed on the one hand, and of endless and bitter theological controversy on the other. I will not say, that I was shocked, because it came before me gradually ; I was partly prepared for it by what 1 had heard ; yet I had not conceived the extent of the evil.

It was impossible I should not pause over this melancholy picture, as I approached it, and was about to come in contact with it. I had been providentially and for a time eradicated from American society, and had returned to plant myself again in its bosom. And it was the Christian ministry, in which I wished and felt it my duty to be engaged. But almost the entire mass of the body of Christians to which I belonged, was pervaded with one or the other of two great evils, and their coghate ramifications — to me evils — from which my taste, iny habits, my feelings, my whole soul revolted : extravagance and controversy. It seemed as if I vvas indeed " spoiled" for enjoyment or usefulness in that connexion. For the fii'st time in my life, driven by the considerations of these great and afflicting results staring me in the face, I began to question the expediency and adequacy B B of that system of church organization, which had not kept out these evils, and apparently could neither remedy nor abate them.