doctrines and ecclesiastical economy, they must naturally exercise, on the one hand, the utmost watchfulness with respect to each other, and, on the other, employ all the legitimate means in their power to augment their own numbers. The result of such mutual provocation to good works is eminently happy. There may, indeed, be temporary cases of disagreeable collision and unbrotherly jealousy, but ordinarily these are of short duration. The best of men are, after all, but men. Hence even a devoted Gospel minister, after having long had some particular neighbourhood all to himself, may dread the opening of a new place of worship of a different communion in the vicinity of his own, lest some of his hearers should thereby be drawn away; and such an apprehension may, for a time, excite some not very kind feelings in his breast. But universal experience shows that such feelings are usually groundless, and soon cease to be indulged by any but the most narrow-minded persons. . Sometimes, too, a zealous, and in most cases vain and ignorant preacher, will show himself in a neighbourhood where the churches all belong to communions different from his, and there, in his self-sufficiency, begin to denounce and attempt to proselytize. Such men, however, soon create disgust rather than any other feeling; for with us most of those who join this or that church, do so after examination of its doctrines, government, and discipline, and when once satisfied on these points, above all, after finding its services edifying, they are not disposed to allow themselves to be disturbed by every bigoted and noisy brawler that may seek to gain them over to his creed and church, which, after all, may not essentially differ from their own. State in the American Confederacy, and while on this mission he preached in the pulpits of no less than ten evangelical communions, including all the leading ones. This brotherly feeling widely prevails among the laity also. In all parts of the country they scruple not, when there is no service in their own places of worship, to attend others, though of another communion; and, indeed, in our cities and large towns, not a few Christians regularly attend the lectures of pastors not of their own communion, when these fall on different evenings from those of their own pastors. Not only so, but as there is no bar to intercommunion, except in the case of the Baptists, whose views respecting baptism in all but a few instances prevent it, and in that of the small Scottish Covenanting churches, the members of one evangelical communion often join with those of another in receiving the Lord's Supper in the same church. In this respect, a very catholic spirit happily prevails. The answer of the Rev. Mr. Johnes, pastor of the Presbyterian church in Morristown, New-Jersey, to General Washington, who, on one occasion during the war of the Revolution, desired to receive the sacrament of the Lord's Supper with Mr Johnes's congregation, but stated that he was an Episcopalian, is just what a thousand ministers of the Gospel would make in like circumstances: "Sir, it is not a Presbyterian or an Episcopalian table, but the Lord's table, and you as well as every other Christian are welcome to it." Numerous occasions, moreover, bring all evangelical Christians together. The Bible, Temperance, Colonization, Sundayschool, and Tract Societies, not to mention such as are formed from time to time for particular and perhaps local objects, Sabbath Observance, Education, and the like, all bring Christians of different denominations into better acquaintance with each other, and tend to promote mutual Notwithstanding such cases, I hesitate not to affirm that, taking the evangelical churches in the mass, their intercourse, in all parts of the country, manifests a remarkable degree of mutual respect and frater-respect and affection. nal affection. While earnest in maintaining, alike from the pulpit and the press, their own views of Truth and church order, there is rarely anything like denunciation and unchurching other orthodox communions, but every readiness, on the contrary, to offer help when needed. Thus, among all but the Episcopalians, whose peculiar views of ordination stand in the way, there is a frequent exchanging of pulpits. I have known the pulpit of an excellent Baptist minister in Philadelphia, when he was laid aside by ill health, to be supplied during two years by other ministers, and by those of Pædobaptist churches for much of that time. During more than seven years the author of this work was engaged in benevolent efforts in America, which led him repeatedly to visit every Within the last few years Professor Schmucker, already mentioned, has proposed a plan of union for all the evangelical Protestant churches, which has met with much favour, so that a society has been formed for promoting it. Dr. Schmucker, who, I may remark, is much beloved among Christians of all denominations, as well as extensively known by his writings, does not propose any amalgamation or fusion of the churches, but the adoption merely of certain fixed principles, upon which all the evangelical churches shall acknowledge the ecclesiastical acts of each other, and maintain a fraternal intercommunion. Another proposal of like tendency will, I trust, ere long, be carried into effect. It is that there should be a yearly meeting of“ the friends of foreign missions, held in one or other of the principal cities, for receiv- | ment, leave each to his own conclusions. ing summary statements from each of the It is delightful to see that in this way men missionary societies of its operations and of different sects can unite together for the success. Such a meeting, if well conduct-prosecution of their projects for the ameed, might do much substantial good, both lioration of human society. When I thus by diffusing important information as to unite with persons of a different persuathe progress of the kingdom of Christ, and sion from myself, it affords me an augalso by promoting brotherly love among mented degree of pleasure; I rise into a Christians of different churches. higher nature, into a purer air; I feel that Taking all the professed Christians, fetters which before bound me are dissolvamounting, it has been seen, to more than ed, and I delight in that blessed liberty of 2,500,000, in our evangelical churches, I love which carries all other blessings with hesitate not to say that far more mutualit." respect and brotherly love prevail among Still, the question remains, Whence have them than would were they all coerced foreigners, while visiting the United States, into one denomination. The world has al-received the impression, which, by being ready seen what sort of union and brother- promulgated in their writings, has led me hood can be produced by all being brought to write this chapter. The answer is easy. into one immense Church, that admits of While such is the prevailing respect and no deviation from the decrees of its coun- regard for each other among the members cils and conclaves. There may, indeed, be of our evangelical churches, they all unite external agreement, yet beneath this appa-in opposing, on the one hand, the errors rent unanimity there may be internal divisions and heartburnings in abundance. There may be union against all who dare to impugn her dogmas, but who can tell the almost infernal hatred with which her Religious Orders have been found to re-fusal to hold fellowship with errors of vital gard each other? Compared with this, all the temporary attritions, together with all the controversies and exacerbations of feeling that accompany them, that take place in our evangelical Protestant denominations, are as nothing. of Rome, and, on the other, the heresy that denies the proper divinity and atonement of Christ, together with those other aberrations from the true Gospel which that heresy involves. Now, it is this re moment, it is this earnest contending for saving truth, that leads tourists in the United States, whom chance or choice has thrown into the society of persons opposed in their religious tenets to the evangelical churches, to charge us with uncharitableness. Hinc illa lachryma. Common civility, on the contrary, concurs with Christian charity to make the en- We deny not that in some of the divislightened members of one denomination ions of Churches that have taken place respect and esteem those of another, and in the United States, men have at times to appreciate the beautiful sentiment re- permitted themselves to speak and write cently attributed by the chancellor of the with an acrimony unbecoming the Gosexchequer, in the British Parliament, to the pel, and, by so doing, may have made an late Mr. Wilberforce: "I experience," said unfavourable impression on foreigners. that distinguished philanthropist," a feel- But such cases have been local and exing of triumph when I can get the better of ceptional rather than general and ordinathese little distinctions which keep Chris-ry, and never could justify any sweeping tians asunder. I would not that any one charge against the evangelical denominashould sacrifice his principles; but, exerci- tions as a body. sing the Protestant right of private judg CHAPTER II. amid the rubbish of multiplied human traditions and inventions, as to remain hid from the great mass of the people. Still, THE ROMAN CATHOLIC CHURCH. as in their doctrinal formularies they have not denied "the Lord that bought them," MARYLAND, we have seen, was originalhowever much they may have multiplied ly a Roman Catholic colony, founded on other "saviours," they must not be con- most liberal principles, under the auspifounded with those who have openly re-ces and through the exertions of Lord Baljected that "sure foundation which is laid timore. And although Protestant Episcoin Zion." While, therefore, we must de- pacy was established in the colony under plore "their holding the truth in unrigh- the reign of William and Mary, the laws teousness," and instead of presenting of England against Roman Catholics bethrough their numerous priesthood the ing at the same time rigorously enforced, simple and fundamental doctrines of the they continued, nevertheless, to form the Gospel, their supplanting these, in a great most numerous and influential body in the measure, by introducing "another Gos- province down to the American Revolupel," we would not say that an enlight- tion. Even to this day, though now but ened mind may not find in their church a small minority of the entire population, the way of life, obstructed though it be by not exceeding, in fact, 80,000, and inferior in point of numbers both to the Protestant Episcopalians and Methodists, they have much influence, and are perhaps the wealthiest communion in the state. innumerable obstacles. Neither would we be thought to put the Unitarians on the same footing with the Universalists. The moral influence of the preaching of the former, and their standing in society, make them far more valuable than the latter as a component part of the general population. Nor would we put the Jews, or even the more serious part of the Universalists, on the same level with "Socialists," "Shakers," and "Mor mons." All that we mean by putting these various bodies in one category is, that they can none of them be associated with the evangelical Protestant Churches with churches whose religion is the Bible, the whole Bible, and nothing but the Biblenor, indeed, do we suppose that, however much they may dislike being all reviewed in one and the same section of this work, they would any of them choose to be associated with the evangelical Protestant communions, or challenge for themselves that appellation. Except in Pennsylvania and Rhode Island, I am not aware that the Roman Catholics anywhere enjoyed their fair share of political rights at the commencement of the war of the Revolution, but now, I be-lieve, they are everywhere upon the same footing with others, and enjoy all the political privileges that our Constitution af-fords.* * I have often heard Roman Catholics in Europe reproach the Protestants of the United States with intolerance; and in proof of this, they have chiefly urged the burning by the populace of a convent at Charlestown, near Boston, in 1834. That, indeed, selves can possibly urge as amounting to persecution; is the only case, I believe, which even they themand as, in the notoriety that it has obtained, it has been sadly misrepresented, especially by the late Bishop England, in his letters to the Propaganda Society, I need make no apology for taking some notice of it. The convent in question, which was one of Ursuline Sisters, and was founded in 1820, was rather a The doctrines and economy of the Ro- boarding-school for girls than anything else. The man Catholics being well known almost number of nuns varied from eight to ten, and that of. everywhere, a very general account of the pupils from twenty to sixty. The buildings, furniture, and grounds were ample and valuable. The that Church may suffice, though it is by occasion of its being destroyed was as follows: One far the most important of all the bodies of the nuns, a Miss Harrison, who taught music, that are to be noticed in this section of while suffering from temporary derangement caused our work. As the appearance, and the by excitement, left the establishment for a short spread of Unitarianism in "the land of the which soon spread through the adjacent borough of time. Hence a report that she had been ill treated, Pilgrims," on the other hand, has been mat- Charlestown, and then through Boston, which is ter of much surprise and curiosity in Eu- within two miles' distance. Strong suspicions having rope, as full an account of its rise, prog-been entertained for several years, on what foundaress, and present prospects in the United States will be given as our plan will permit. Of the other bodies that find a place here, we shall take such a notice, at least, as will enable the reader to form a correct idea of their true character and present condition. tion I know not, of highly improper conduct on the part of some of the nuns, Miss Harrison's case inflamed the minds of the populace, and led to a riot on the night of August 11th, 1834, ending in the entire destruction of the convent with all its furniture, the actors being for the most part young men and was condemned in the strongest terms by all respect-boys from Charlestown and Boston. This outrage able people, and an able report was published a few days afterward, and subscribed by thirty-seven Boston Protestants, all of the highest moral respectability, in which the reputation of the convent was decidedly, and I dare say justly, vindicated. Some of the rioters were identified and punished, and a considerable portion of the public demanded that the The acquisition of Louisiana, in 1803, The assertion has often been made by and of Florida in 1821, very considerably the opponents of the Roman Catholics in increased the Roman Catholic population the United States, that they never can be of the country. To this must be added an immense immigration from Europe, mainly from Ireland and Germany, during the last sixty, still more during the last twenty-five years. At the beginning of 1844 they were estimated, by well-informed Roman Catholics, at 1,300,000 souls in all. Their increase has been rapid since the Revolution, partly owing to the abovementioned territorial acquisitions, partly to conversions, but most of all to immigration. According to the Metropolitan Catholic Almanac for 1844, published at Baltimore, there were at that time in the United States, 21 Diocesses. safe citizens of a republic, and that the predominance of their church would involve the overthrow of our political Constitution. Such an opinion must rest, I' should think, on the presumed hatred of the priests to republican institutions, and the impossibility of counteracting the influence they possess over their people. However this may be, many valuable citizens and stern patriots in this country have belonged to the Roman Catholic Church, and it remains to be seen how far it is possible for the Roman Catholic priests to obtain or exercise the same influence over their followers here that they possess in some European countries. One thing is certain the Protestant population, and the clergy in particular, are not likely to be indifferent to their movements. The last few years have witnessed a great deal of discussion in the United States on the doctrines and influence of Romanism, and much distinguished talent and deep research have been exhibited in the course of it.* Neither has this discussion been confined to any particular denomination of evangelical Protestants, but has extended almost to every pulpit in every branch of that body. Never was there so general a The Roman Catholics have seven week-determination to give publicity to the opinly papers, of which one appears in German, and three monthly, and one annual periodical. 1 Apostolic Vicariate. 1 Archbishop, 17 bishops in service, and 8 bish ops elect. 634 Priests, of whom 520 are employed in the min- 19 Ecclesiastical Seminaries. 261 Clerical students. 16 Literary institutions for young men, whereof 12 or 13 are incorporated colleges. 45 Female religious institutions (convents). 48 Female academies. It is clear, from all this, that the Roman Catholic Church has gained a firm and extensive footing in the United States. The building of fifty church edifices in one year is a large increase for a denomination believed to influence, more or less directly, 1,300,000 of the country's inhabitants. For such objects large sums are received from the Propaganda Society in France, and the Leopold Society in Austria. It is believed that nearly $135,000 were received in 1842 from these two sources. State of Massachusetts should indemnify the Roman that, from various causes, no indemnification has to It ought to be known, however, that the convent at Charlestown was not destroyed because it was a Roman Catholic institution. Indeed, I am satisfied, from what I heard at Boston a few weeks after its destruction, that had it been a Protestant one it would, under the same circumstances, have shared the same fate. This forms no justification of the barbarous act, nor even a palliation of it; but it does show that it was not owing to hostility to its occupants because they were Roman Catholics. *If the Roman Catholics in the United States receive aid from their brethren in Europe, they also ions they entertain of the character and tendency of the Roman Catholic religion; nor have its friends and abettors been silent under these attacks. how far the increase of the Roman CathoMuch curiosity is felt in Europe as to lics in the United States arises from proselytism. . No doubt it may partly be ascribed to that, but much more to the immigration of Roman Catholics, and of persons of Roman Catholic origin from Europe. As for proselytism, the Protestants probably gain as much as the Roman Catholics from that source.† The Roman Catholics of the United. States have done much for the establishment of schools and other institutions of learning; and among their priests and higher clergy there is a considerable num sometimes give aid to their friends in the Old World. For instance, large sums have lately been raised in our chief cities to aid in building a magnificent cathedral at Ardah, in the centre of Ireland. * Among the ablest writers on this subject may be reckoned the Rev. Drs. Brownlee and R. J. Breckinridge, and the Rev. Messrs. Boardman and Berg. To these may be added the late Rev. Drs. John Breckinridge and Nevins, men of distinguished piety and learning, and whose memory is precious to many of the churches in America. Among the Roman Catholics, the late Bishop England and Bishop Hughes have been the most able disputants. + Captain Marryat, in his work on the United States, asserts that the Roman Catholics are increasing rapidly in Ohio, Indiana, Illinois, and other ber of men of distinguished talents and extensive erudition. A considerable proportion of the sums received from Europe is laid out in building churches and cathedrals, several of which are costly and splendid edifices. That at Baltimore cost $300,000; those of Cincinnati and St. Louis cost much less, yet are large and showy buildings. A visiter from Europe would, on entering the Roman Catholic churches of the United States, be struck with the few pictures and other such ornaments that they exhibit. This may arise from time and money being required for such things. The priests, too, dress like other citizens when not engaged in their official duties. Nor will it escape a stranger from any part of Roman Catholic Europe, that processions and religious services in the streets are hardly ever seen in the United States. CHAPTER III. UNITARIANISM. To understand the history of Unitarianism in New-England, the reader must have a clear idea of the leading ecclesiastical usages of the Puritans, and of the principles on which they were founded. The Puritans held that all men are by nature destitute of true piety; that they naturally grow up in the practice of sin; and that no one becomes religious except by a change in his habits of thought, feeling, and conduct, which they ascribed to the special operation of the Holy Spirit as its supernatural cause. They believed that the truly pious are ordinarily conscious of this change in the action of their own minds when it takes place, and are able to describe it, though they may not then know that the change of which they are conscious is regeneration. In some cases, they admitted, the man is not aware of any change at the time of his conversion; yet he will be conscious of exercises afterward, such as no unregenerate man ever has, and he can describe them. Some may be regenerated in infancy, which it is lawful for us to hope is the case with all who die before they are old enough to profit by the external means of grace. If any of them live to maturity they will not But whatever may be the fact in regard be able to remember the time of their to the increase of the Roman Catholics in change, but they will be conscious of senthe United States, or whatever may be the sible love to God and holiness, penitence zeal and activity of the Protestants to pre- for sin and other pious exercises, and can vent that increase, there is no well-inform-give an account of them. They believed, ed American who does not rejoice in the perfect religious liberty which exists for all; nor is there wanting a good degree of kindness and social intercourse among men of all religious opinions; while as to the government, it fulfils the declaration of the Carthaginian queen : By the rapid multiplication of their priests in the United States the Roman Catholics have, no doubt, checked those conversions from their church to Protestantism which were frequent in former times. Bishop England, in one of his letters to the Propaganda, stated, a few years ago, that "the Church" had lost no fewer than 50,000 of her legitimate children in his diocess by such conversions, for want of shepherds to look after them. "Tros Tyriusque mihi nullo discrimine agetur." parts of the Valley of the Mississippi, and states it as his opinion that theirs will, at no distant day, be the predominant religion in all that region. But his mere opinion, unsupported by authentic statistical documents, is really of very little worth in such matters. The gallant captain is at home on the seas, but when he attempts to describe the moral and religious state of the American Confederation, he is evidently in a world of which he knows little or nothing. A man who could allow himself to be hoaxed as he was when in this country-an author who could believe, and gravely relate, that the excessive modesty of the young ladies there leads them to put pantaloons on the legs of their pianos-is hardly fit for the task of carefully collecting and comparing facts, and deducing from them fair conclusions. therefore, that every converted person who has arrived at the age of discretion, has a religious "experience" which he can tell, and by hearing which other pious persons may judge of his piety. The evidence thus afforded, however, was to be compared with his conduct in all the relations of life, and if this also was "such as becometh saints," he was to be accounted a pious man. of faithful persons," that is, persons who A church they held to be " a company have saving faith, regenerate persons, agreeing and consenting "to meet constantly together in one congregation for the public worship of God and their mutual edification; which real agreement and consent they do express by their constant practice in coming together for the worship of God, and by their religious subjection," that is, by subjecting themselves voluntarily, from religious motives, "to the ordinances of God therein."* To become a member of a church, according to these principles, a person must voluntarily apply for admission. But if the admission were open to all applicants, bad men would come in, who neither knew their duty, nor were willing to perform it. * Cambridge Platform, 1648, chap. iv., sec. 4. |