Of the membership nearly 2500 were south of Philadelphia--about eighty per cent.

At the fourth annual conference, at Baltimore, in 1776, were reported 4921 members and 24 preachers.

At the fifth annual conference, in Harford County, Maryland, were reported 6968 members and 36 preachers. This was in the thick of the war. More of the leading preachers, sympathizing with the royal cause, were going home to England. The Methodists as a body were subject to not unreasonable suspicion of being disaffected to the cause of independence. Their preachers were princ.i.p.ally Englishmen with British sympathies. The whole order was dominated and its property controlled by an offensively outspoken Tory of the Dr. Johnson type.[202:1] It was natural enough that in their public work they should be liable to annoyance, mob violence, and military arrest. Even Asbury, a man of proved American sympathies, found it necessary to retire for a time from public activity.

In these circ.u.mstances, it is no wonder that at the conference of 1778, at Leesburg, Va., at which five circuits in the most disturbed regions were unrepresented, there was a decline in numbers. The members were fewer by 873; the preachers fewer by 7.

But it is really wonderful that the next year (1779) were reported extensive revivals in all parts not directly affected by the war, and an increase of 2482 members and 49 preachers. The distribution of the membership was very remarkable. At this time, and for many years after, there was no organized Methodism in New England. New York, being occupied by the invading army, sent no report. Of the total reported membership of 8577, 140 are credited to New Jersey, 179 to Pennsylvania, 795 to Delaware, and 900 to Maryland. Nearly all the remainder, about eighty per cent. of the whole, was included in Virginia and North Carolina. With the exception of 319 persons, the entire reported membership of the Methodist societies lived south of Mason and Dixon's line. The fact throws an honorable light on some incidents of the early history of this great order of preachers.

In the sixteen years from the meeting in Philip Embury's house to the end of the War of Independence the membership of the Methodist societies grew to about 12,000, served by about 70 itinerant preachers. It was a very vital and active membership, including a large number of "local preachers" and exhorters. The societies and cla.s.ses were effectively organized and officered for aggressive work; and they were planted, for the most part, in the regions most dest.i.tute of Christian inst.i.tutions.

Parallel with the course of the gospel, we trace in every period the course of those antichristian influences with which the gospel is in conflict. The system of slavery must continue, through many sorrowful years, to be in view from the line of our studies. We shall know it by the unceasing protest made against it in the name of the Lord. The arguments of John Woolman and Anthony Benezet were sustained by the yearly meetings of the Friends. At Newport, the chief center of the African slave-trade, the two Congregational pastors, Samuel Hopkins, the theologian, and the erudite Ezra Stiles, afterward president of Yale College, mutually opposed in theology and contrasted at every point of natural character, were at one in boldly opposing the business by which their parishioners had been enriched.[204:1] The deepening of the conflict for political liberty pointed the application of the golden rule in the case of the slaves. The antislavery literature of the period includes a printed sermon that had been preached by the distinguished Dr. Levi Hart "to the corporation of freemen" of his native town of Farmington, Conn., at their autumnal town-meeting in 1774; and the poem on "Slavery," published in 1775 by that fine character, Aaron Cleveland,[204:2] of Norwich, hatter, poet, legislator, and minister of the gospel. Among the Presbyterians of New Jersey, the father of Dr.

Ashbel Green took the extreme ground which was taken by Dr. Hopkins's church in 1784, that no person holding a slave should be permitted to remain in the communion of the church.[204:3] In 1774 the first society in the world for the abolition of slavery was organized among the Friends in Pennsylvania, to be followed by others, making a continuous series of abolition societies from New England to Maryland and Virginia.

But the great antislavery society of the period in question was the Methodist Society. Laboring through the War of Independence mainly in the Southern States, it publicly declared, in the conference of 1780, "that slavery is contrary to the laws of G.o.d, man, and nature, and hurtful to society; contrary to the dictates of conscience and pure religion, and doing that which we would not that others should do to us and ours." The discipline of the body of itinerants was conducted rigorously in accordance with this declaration.

It must not be supposed that the instances here cited represent exceptions to the general course of opinion in the church of those times. They are simply expressions of the universal judgment of those whose attention had been seriously fixed upon the subject. There appears no evidence of the existence of a contrary sentiment. The first beginnings of a party in the church in opposition to the common judgment of the Christian conscience on the subject of slavery are to be referred to a comparatively very recent date.

Another of the great conflicts of the modern church was impending. But it was only to prophetic minds in the middle of the eighteenth century that it was visible in the greatness of its proportions. The vice of drunkenness, which Isaiah had denounced in Samaria and Paul had denounced at Ephesus, was growing insensibly, since the introduction of distilled liquors as a common beverage, to a fatal prevalence. The trustees of the charitable colony of Georgia, consciously laying the foundations of many generations, endeavored to provide for the welfare of the nascent State by forbidding at once the importation of negro slaves and of spirituous liquors; but the salutary interdict was soon nullified in the interest of the crops and of the trade with the Indians. Dr. Hopkins "inculcated, at a very early day, the duty of entire abstinence from intoxicating liquids as a beverage."[206:1] But, as in the conflict with slavery, so in this conflict, the priority of leadership belongs easily to Wesley and his itinerants. The conference of 1783 declared against permitting the converts "to make spirituous liquors, sell and drink them in drams," as "wrong in its nature and consequences." To this course they were committed long in advance by the "General Rules" set forth by the two Wesleys in May, 1743, for the guidance of the "United Societies."[206:2]

An incident of the times immediately preceding the War of Independence requires to be noted in this place, not as being of great importance in itself, but as characteristic of the condition of the country and prophetic of changes that were about to take place. During the decade from 1760 to 1775 the national body of the Presbyterians--the now reunited synod of New York and Philadelphia--and the General a.s.sociation of the Congregational pastors of Connecticut met together by their representatives in annual convention to take counsel over a grave peril that seemed to be impending. A pet.i.tion had been urgently pressed, in behalf of the American Episcopalians, for the establishment of bishops in the colonies under the authority of the Church of England. The reasons for this measure were obvious and weighty; and the protestations of those who promoted it, that they sought no advantage before the law over their fellow-Christians, were doubtless sincere. Nevertheless, the fear that the bringing in of Church of England bishops would involve the bringing in of many of those mischiefs of the English church establishment which neither they nor their fathers had been able to bear was a perfectly reasonable fear both to the Puritans of New England and to the Presbyterians from Ireland. It was difficult for these, and it would have been even more difficult for the new dignitaries, in colonial days, to understand how bishops could be anything but lord bishops. The fear of such results was not confined to ecclesiastics. The movement was felt by the colonial statesmen to be dangerously akin to other British encroachments on colonial rights. The Ma.s.sachusetts a.s.sembly instructed its agent in London strenuously to oppose it. In Virginia, the Episcopalian clergy themselves at first refused to concur in the pet.i.tion for bishops; and when at last the concurrence was voted, it was in the face of a formal protest of four of the clergy, for which they received a vote of thanks from the House of Burgesses.[207:1]

The alliance thus occasioned between the national synod of the Presbyterian Church and the Congregationalist clergy of the little colony of Connecticut seems like a disproportioned one. And so it was indeed; for the Connecticut General a.s.sociation was by far the larger and stronger body of the two. By and by the disproportion was inverted, and the alliance continued, with notable results.

FOOTNOTES:

[182:1] See G. P. Fisher, "History of Christian Doctrine," pp. 394-418; also E. A. Park in the "Schaff-Herzog Encyclopedia," vol. iii., pp.

1634-38. The New England theology is not so called as being confined to New England. Its leading "improvements on Calvinism" were accepted by Andrew Fuller and Robert Hall among the English Baptists, and by Chalmers of the Presbyterians of Scotland.

[184:1] Of what sort was the life of a church and its pastor in those days is ill.u.s.trated in extracts from the journal of Samuel Hopkins, the theologian, pastor at Great Barrington, given in the Memoir by Professor Park, pp. 40-43. The Sabbath worship was disturbed by the arrival of warlike news. The pastor and the families of his flock were driven from their homes to take refuge in blockhouses crowded with fugitives. He was gone nearly three months of fall and winter with a scouting party of a hundred whites and nineteen Indians in the woods. He sent off the fighting men of his town with sermon and benediction on an expedition to Canada. During the second war he writes to his friend Bellamy (1754) of a dreadful rumor that "good Mr. Edwards" had perished in a ma.s.sacre at Stockbridge. This rumor was false, but he adds: "On the Lord's day P.M., as I was reading the psalm, news came that Stockbridge was beset by an army of Indians, and on fire, which broke up the a.s.sembly in an instant.

All were put into the utmost consternation--men, women, and children crying, 'What shall we do?' Not a gun to defend us, not a fort to flee to, and few guns and little ammunition in the place. Some ran one way and some another; but the general course was to the southward, especially for women and children. Women, children, and squaws presently flocked in upon us from Stockbridge, half naked and frighted almost to death; and fresh news came that the enemy were on the plains this side Stockbridge, shooting and killing and scalping people as they fled. Some presently came along b.l.o.o.d.y, with news that they saw persons killed and scalped, which raised a consternation, tumult, and distress inexpressible."

[188:1] Jacobs, "The Lutherans," pp. 191, 234; Dubbs, "German Reformed Church," p. 271.

[188:2] See extracts from the correspondence given by Dr. Jacobs, pp.

193-195. Dr. Jacobs's suggestion that three congregations of five hundred families each might among them have raised the few hundreds a year required seems reasonable, unless a large number of these were families of redemptioners, that is, for the time, slaves.

[190:1] Jacobs, "The Lutherans," p. 196. The story of Zinzendorf, as seen from different points of view, may be studied in the volumes of Drs. Jacobs, Dubbs, and Hamilton (American Church History Series).

[191:1] Acrelius, quoted by Jacobs, p. 218, note.

[194:1] Jacobs, "The Lutherans," pp. 215-218; Hamilton, "The Moravians,"

chaps, iii.-viii., xi.

[196:1] Jacobs, "The Lutherans," p. 289.

[198:1] Jacobs, pp. 227, 309, sqq.; Hamilton, p. 457. No account of the German-American churches is adequate which does not go back to the work of Spener, the influence of which was felt through them all. The author is compelled to content himself with inadequate work on many topics.

[201:1] Dr. J. M. Buckley, "The Methodists," p. 181.

[202:1] The att.i.tude of Wesley toward the American cause is set forth with judicial fairness by Dr. Buckley, pp. 158-168.

[204:1] A full account of Hopkins's long-sustained activity against both slavery and the slave-trade is given in Park's "Memoir of Hopkins," pp.

114-157. His sermons on the subject began in 1770. His monumental "Dialogue Concerning the Slavery of the Africans, with an Address to Slave-holders," was published in 1776. For additional information as to the antislavery att.i.tude of the church at this period, and especially that of Stiles, see review of "The Minister's Wooing," by L. Bacon ("New Englander," vol. xviii., p. 145).

[204:2] I have not been able to find a copy of this poem, the character of which, however, is well known. The son of Aaron Cleveland, William, was a silversmith at Norwich, among whose grandsons may be named President Grover Cleveland, and Aaron Cleveland c.o.x, later known as Bishop Arthur Cleveland c.o.xe.

[204:3] Dr. A. Green's Life of his father, in "Monthly Christian Advocate."

[206:1] Park, "Memoir of Hopkins," p. 112.

[206:2] Buckley, "The Methodists," Appendix, pp. 688, 689.

[207:1] See Tiffany, "Protestant Episcopal Church," pp. 267-278, where the subject is treated fully and with characteristic fairness.

CHAPTER XIII.

RECONSTRUCTION.

Seven years of war left the American people exhausted, impoverished, disorganized, conscious of having come into possession of a national existence, and stirred with anxious searchings of heart over the question what new inst.i.tutions should succeed to those overthrown in the struggle for independence.

Like questions pervaded the commonwealth of American Christians through all its divisions. The interconfessional divisions of the body ecclesiastic were about to prove themselves a more effectual bar to union than the political and territorial divisions of the body politic.

The religious divisions were nearly equal in number to the political.

Naming them in the order in which they had settled themselves on the soil of the new nation, they were as follows: 1. The Protestant Episcopalians; 2. The Reformed Dutch; 3. The Congregationalists; 4. The Roman Catholics; 5. The Friends; 6. The Baptists; 7. The Presbyterians; 8. The Methodists; to which must be added three sects which up to this time had almost exclusively to do with the German language and the German immigrant population, to wit, 9. The German Reformed; 10. The Lutherans; 11. The Moravians. Some of these, as the Congregationalists and the Baptists, were of so simple and elastic a polity, so self-adaptive to whatever new environment, as to require no effort to adjust themselves. Others, as the Dutch and the Presbyterians, had already organized themselves as independent of foreign spiritual jurisdiction. Others still, as the German Reformed, the Moravians, and the Quakers, were content to remain for years to come in a relation of subordination to foreign centers of organization. But there were three communions, of great prospective importance, which found it necessary to address themselves to the task of reorganization to suit the changed political conditions. These were the Episcopalians, the Catholics, and the Methodists.

In one respect all the various orders of churches were alike. They had all suffered from the waste and damage of war. Pastors and missionaries had been driven from their cures, congregations had been scattered, houses of worship had been desecrated or destroyed. The Episcopalian and Methodist ministers were generally Tories, and their churches, and in some instances their persons, were not spared by the patriots. The Friends and the Moravians, principled against taking active part in warfare, were exposed to aggressions from both sides. All other sects were safely presumed to be in earnest sympathy with the cause of independence, which many of their pastors actively served as chaplains or as combatants, or in other ways; wherever the British troops held the ground, their churches were the object of spite. Nor were these the chief losses by the war. More grievous still were the death of the strong men and the young men of the churches, the demoralization of camp life, and, as the war advanced, the infection of the current fashions of unbelief from the officers both of the French and of the British armies.

The prevalent diathesis of the American church in all its sects was one of spiritual torpor, from which, however, it soon began to be aroused as the grave exigencies of the situation disclosed themselves.

Perhaps no one of the Christian organizations of America came out of the war in a more forlorn condition than the Episcopalians. This condition was thus described by Bishop White, in an official charge to his clergy at Philadelphia in 1832:

"The congregations of our communion throughout the United States were approaching annihilation. Although within this city three Episcopal clergymen were resident and officiating, the churches over the rest of the State had become deprived of their clergy during the war, either by death or by departure for England. In the Eastern States, with two or three exceptions, there was a cessation of the exercises of the pulpit, owing to the necessary disuse of the prayers for the former civil rulers. In Maryland and Virginia, where the church had enjoyed civil establishments, on the ceasing of these, the inc.u.mbents of the parishes, almost without exception, ceased to officiate. Farther south the condition of the church was not better, to say the least."[210:1]

This extreme feebleness of Episcopalianism in the several States conspired with the tendencies of the time in civil affairs to induce upon the new organization a character not at all conformed to the ideal of episcopal government. Instead of establishing as the unit of organization the bishop in every princ.i.p.al town, governing his diocese at the head of his clergy with some measure of authority, it was almost a necessity of the time to const.i.tute dioceses as big as kingdoms, and then to take security against excess of power in the diocesan by overslaughing his authority through exorbitant powers conferred upon a periodical mixed synod, legislating for a whole continent, even in matters confessedly variable and unessential. In the later evolution of the system, this superior limitation of the bishop's powers is supplemented from below by magnifying the authority of representative bodies, diocesan and parochial, until the work of the bishop is reduced as nearly as possible to the merely "ministerial" performance of certain a.s.signed functions according to prescribed directions. Concerning this frame of government it is to be remarked: 1. That it was quite consciously and confessedly devised for the government of a sect, with the full and fraternal understanding that other "religious denominations of Christians" (to use the favorite American euphemism) "were left at full and equal liberty to model and organize their respective churches"

to suit themselves.[211:1] 2. That, judged according to its professed purpose, it has proved itself a practically good and effective government. 3. That it is in no proper sense of the word an episcopal government, but rather a cla.s.sical and synodical government, according to the common type of the American church const.i.tutions of the period.[211:2]

The objections which only a few years before had withstood the importation into the colonies of lord bishops, with the English common and canon law at their backs, vanished entirely before the proposal for the harmless functionaries provided for in the new const.i.tution. John Adams himself, a leader of the former opposition, now, as American minister in London, did his best to secure for Bishops-elect White and Provoost the coveted consecration from English bishops. The only hindrance now to this long-desired boon was in the supercilious dilatoriness of the English prelates and of the civil authorities to whom they were subordinate. They were evidently in a sulky temper over the overwhelming defeat of the British arms. If it had been in their power to blockade effectively the channels of sacramental grace, there is no sign that they would have consented to the American pet.i.tion.

Happily there were other courses open. 1. There was the recourse to presbyterial ordination, an expedient sanctioned, when necessary, by the authority of "the judicious Hooker," and actually recommended, if the case should require, by the Rev. William White, soon to be consecrated as one of the first American bishops. 2. Already for more than a half-century the Moravian episcopate had been present and most apostolically active in America. 3. The Lutheran Episcopal churches of Denmark and Sweden were fully competent and known to be not unwilling to confer the episcopal succession on the American candidates. 4. There were the Scotch nonjuring bishops, outlawed for political reasons from communion with the English church, who were tending their "persecuted remnant" of a flock in Scotland. Theirs was a not less valid succession than those of their better-provided English brethren, and fully as honorable a history. It was due to the separate initiative of the Episcopalian ministers of Connecticut, and to the persistence of their bishop-elect, Samuel Seabury, that the deadlock imposed by the Englishmen was broken. Inheriting the Puritan spirit, which sought a _jus divinum_ in all church questions, they were men of deeper convictions and "higher" principles than their more southern brethren.

In advance of the plans for national organization, without conferring with flesh and blood, they had met and acted, and their candidate for consecration was in London urging his claims, before the ministers in the Middle States had any knowledge of what was doing. After a year of costly and vexatious delay in London, finding no progress made and no hope of any, he proceeded to Aberdeen and was consecrated bishop November 14, 1784. It was more than two years longer before the English bishops succeeded in finding a way to do what their unrecognized Scotch brethren had done with small demur. But they did find it. So long as the Americans seemed dependent on English consecration they could not get it. When at last it was made quite plain that they could and would do without it if necessary, they were more than welcome to it. Dr. White for Pennsylvania, and Dr. Provoost for New York, were consecrated by the Archbishop of Canterbury at the chapel of Lambeth Palace, February 4, 1787. Dr. Griffith, elected for Virginia, failed to be present; in all that great diocese there was not interest enough felt in the matter to raise the money to pay his pa.s.sage to England and back.

The American Episcopal Church was at last in a condition to live. Some formidable dangers of division arising from the double derivation of the episcopate were happily averted by the tact and statesmanship of Bishop White, and liturgical changes incidental to the reconst.i.tution of the church were made, on the whole with cautious judgment and good taste, and successfully introduced. But for many years the church lived only a languishing life. Bishop Provoost of New York, after fourteen years of service, demitted his functions in 1801, discouraged about the continuance of the church. He "thought it would die out with the old colonial families."[213:1] The large prosperity of this church dates only from the second decade of this century. It is the more notable for the brief time in which so much has been accomplished.