Part 3 (1/2)
[Sidenote: Madison and the Religious Freedom Act, 1785.]
At the same time the Episcopal church itself had gradually come to be a minority in the commonwealth. For more than half a century Scotch and Welsh Presbyterians, German Lutherans, English Quakers, and Baptists, had been working their way southward from Pennsylvania and New Jersey, and had settled in the fertile country west of the Blue Ridge. Daniel Morgan, who had won the most brilliant battle of the Revolution, was one of these men, and st.u.r.diness was a chief characteristic of most of them.
So long as these frontier settlers served as a much-needed bulwark against the Indians, the church saw fit to ignore them and let them build meeting-houses and carry on religious services as they pleased.
But when the peril of Indian attack had been thrust westward into the Ohio valley, and these dissenting communities had waxed strong and prosperous, the ecclesiastical party in the state undertook to lay taxes on them for the support of the Church of England, and to compel them to receive Episcopal clergymen to preach for them, to bless them in marriage, and to bury their dead. The immediate consequence was a revolt which not only overthrew the established church in Virginia, but nearly effected its ruin. The troubles began in 1768, when the Baptists had made their way into the centre of the state, and three of their preachers were arrested by the sheriff of Spottsylvania. As the indictment was read against these men for ”preaching the gospel contrary to law,” a deep and solemn voice interrupted the proceedings. Patrick Henry had come on horseback many a mile over roughest roads to listen to the trial, and this phrase, which savoured of the religious despotisms of old, was quite too much for him. ”May it please your wors.h.i.+ps,” he exclaimed, ”what did I hear read? Did I hear an expression that these men, whom your wors.h.i.+ps are about to try for misdemeanour, are charged with preaching the gospel of the Son of G.o.d!” The shamefast silence and confusion which ensued was of ill omen for the success of an undertaking so unwelcome to the growing liberalism of the time. The zeal of the persecuted Baptists was presently reinforced by the learning and the dialectic skill of the Presbyterian ministers. Unlike the Puritans of New England, the Presbyterians were in favour of the total separation of church from state. It was one of their cardinal principles that the civil magistrate had no right to interfere in any way with matters of religion. By taking this broad ground they secured the powerful aid of Thomas Jefferson, and afterwards of Madison and Mason. The controversy went on through all the years of the Revolutionary War, while all Virginia, from the sea to the mountains, rang with fulminations and arguments. In 1776 Jefferson and Mason succeeded in carrying a bill which released all dissenters from parish rates and legalized all forms of wors.h.i.+p. At last in 1785 Madison won the crowning victory in the Religious Freedom Act, by which the Church of England was disestablished and all parish rates abolished, and still more, all religious tests were done away with. In this last respect Virginia came to the front among all the American states, as Ma.s.sachusetts had come to the front in the abolition of negro slavery. Nearly all the states still imposed religious tests upon civil office-holders, from simply declaring a general belief in the infallibleness of the Bible to accepting the doctrine of the Trinity. The Virginia statute, which declared that ”opinion in matters of religion shall in nowise diminish, enlarge, or affect civil capacities,” was translated into French and Italian, and was widely read and commented on in Europe.
It is the historian's unpleasant duty to add that the victory thus happily won was ungenerously followed up. Theological and political odium combined to overwhelm the Episcopal church in Virginia. The persecuted became persecutors. It was contended that the property of the church, having been largely created by unjustifiable taxation, ought to be forfeited. In 1802 its parsonages and glebe lands were sold, its parishes wiped out, and its clergy left without a calling. ”A reckless sensualist,” said Dr. Hawks, ”administered the morning dram to his guests from the silver cup” used in the communion service. But in all this there is a manifest historic lesson. That it should have been possible thus to deal with the Episcopal church in Virginia shows forcibly the moribund condition into which it had been brought through dependence upon the extraneous aid of a political sovereignty from which the people of Virginia were severing their allegiance. The lesson is most vividly enhanced by the contrast with the church of South Carolina which, rooted in its own soil, was quite able to stand alone when government aid was withdrawn. In Virginia the church in which George Was.h.i.+ngton was reared had so nearly vanished by the year 1830 that Chief Justice Marshall said it was folly to dream of reviving so dead a thing. Nevertheless, under the n.o.ble ministration of its great bishop, William Meade, the Episcopal church in Virginia, no longer relying upon state aid, but trusting in the divine persuasive power of spiritual truth, was even then entering upon a new life and beginning to exercise a most wholesome influence.
[Sidenote: Mason Weems and Samuel Seabury.]
[Sidenote: November 14, 1784.]
The separation of the English church in America from the English crown was the occasion of a curious difficulty with regard to the ordination of bishops. Until after the Revolution there were no bishops of that church in America, and between 1783 and 1785 it was not clear how candidates for holy orders could receive the necessary consecration. In 1784 a young divinity student from Maryland, named Mason Weems, who had been studying for some time in England, applied to the Bishop of London for admission to holy orders, but was rudely refused. Weems then had recourse to Watson, Bishop of Llandaff, author of the famous reply to Gibbon. Watson treated him kindly and advised him to get a letter of recommendation from the governor of Maryland, but after this had been obtained he referred him to the Archbishop of Canterbury, who said that nothing could be done without the consent of Parliament. As the law stood, no one could be admitted into the ranks of the English clergy without taking the oath of allegiance and acknowledging the king of England as the head of the church. Weems then wrote to John Adams at the Hague, and to Franklin at Paris, to see if there were any Protestant bishops on the Continent from whom he could obtain consecration. A rather amusing diplomatic correspondence ensued, and finally the king of Denmark, after taking theological advice, kindly offered the services of a Danish bishop, who was to perform the ceremony in Latin. Weems does not seem to have availed himself of this permission, probably because the question soon reached a more satisfactory solution.[2] About the same time the Episcopal church in Connecticut sent one of its ministers, Samuel Seabury of New London, to England, to be ordained as bishop. The oaths of allegiance and supremacy stood as much in the way of the learned and famous minister as in that of the young and obscure student.
Seabury accordingly appealed to the non-juring Jacobite bishops of the Episcopal church of Scotland, and at length was duly ordained at Aberdeen as bishop of the diocese of Connecticut. While Seabury was in England, the churches in the various states chose delegates to a general convention, which framed a const.i.tution for the ”Protestant Episcopal Church of the United States of America.” Advowsons were abolished, some parts of the liturgy were dropped, and the tenure of ministers, even of bishops, was to be during good behaviour. At the same time a friendly letter was sent to the bishops of England, urging them to secure, if possible, an act of Parliament whereby American clergymen might be ordained without taking the oaths of allegiance and supremacy.
Such an act was obtained without much difficulty, and three American bishops were accordingly consecrated in due form. The peculiar ordination of Seabury was also recognized as valid by the general convention, and thus the Episcopal church in America was fairly started on its independent career.
[Sidenote: Francis Asbury and the Methodists.]
This foundation of a separate episcopacy west of the Atlantic was accompanied by the further separation of the Methodists as a distinct religious society. Although John Wesley regarded the notion of an apostolical succession as superst.i.tious, he had made no attempt to separate his followers from the national church. He translated the t.i.tles of ”bishop” and ”priest” from Greek into Latin and English, calling them ”superintendent” and ”elder,” but he did not deny the king's heads.h.i.+p. Meanwhile during the long period of his preaching there had begun to grow up a Methodist church in America. George Whitefield had come over and preached in Georgia in 1737, and in Ma.s.sachusetts in 1744, where he encountered much opposition on the part of the Puritan clergy. But the first Methodist church in America was founded in the city of New York in 1766. In 1772 Wesley sent over Francis Asbury, a man of shrewd sense and deep religious feeling, to act as his a.s.sistant and representative in this country. At that time there were not more than a thousand Methodists, with six preachers, and all these were in the middle and southern colonies; but within five years, largely owing to the zeal and eloquence of Asbury, these numbers had increased sevenfold.
At the end of the war, seeing the American Methodists cut loose from the English establishment, Wesley in his own house at Bristol, with the aid of two presbyters, proceeded to ordain ministers enough to make a presbytery, and thereupon set apart Thomas c.o.ke to be ”superintendent”
or bishop for America. On the same day of November, 1784, on which Seabury was consecrated by the non-jurors at Aberdeen, c.o.ke began preaching and baptizing in Maryland, in rude chapels built of logs or under the shade of forest trees. On Christmas Eve a conference a.s.sembled at Baltimore, at which Asbury was chosen bishop by some sixty ministers present, and ordained by c.o.ke, and the const.i.tution of the Methodist church in America was organized. Among the poor white people of the southern states, and among the negroes, the new church rapidly obtained great sway; and at a somewhat later date it began to a.s.sume considerable proportions in the north.
[Sidenote: Presbyterians; Roman Catholics.]
Four years after this the Presbyterians, who were most numerous in the middle states, organized their government in a general a.s.sembly, which was also attended by Congregationalist delegates from New England in the capacity of simple advisers. The theological difference between these two sects was so slight that an alliance grew up between them, and in Connecticut some fifty years later their names were often inaccurately used as if synonymous. Such a difference seemed to vanish when confronted with the newer differences that began to spring up soon after the close of the Revolution. The revolt against the doctrine of eternal punishment was already beginning in New England, and among the learned and thoughtful clergy of Ma.s.sachusetts the seeds of Unitarianism were germinating. The gloomy intolerance of an older time was beginning to yield to more enlightened views. In 1789 the first Roman Catholic church in New England was dedicated in Boston. So great had been the prejudice against this sect that in 1784 there were only 600 Catholics in all New England. In the four southernmost states, on the other hand, there were 2,500; in New York and New Jersey there were 1,700; in Delaware and Pennsylvania there were 7,700; in Maryland there were 20,000; while among the French settlements along the eastern bank of the Mississippi there were supposed to be nearly 12,000. In 1786 John Carroll, a cousin of Charles Carroll of Carrollton, was selected by the Pope as his apostolic vicar, and was afterward successively made bishop of Baltimore and archbishop of the United States. By 1789 all obstacles to the Catholic wors.h.i.+p had been done away with in all the states.
[Sidenote: Except in the instance of slavery, all these changes were favourable to union.]
In this brief survey of the princ.i.p.al changes wrought in the several states by the separation from England, one cannot fail to be struck with their conservative character. Things proceeded just as they had done from time immemorial with the English race. Forms of government were modified just far enough to adapt them to the new situation and no farther. The abolition of entails, of primogeniture, and of such few manorial privileges as existed, were useful reforms of far less sweeping character than similar changes would have been in England; and they were accordingly effected with ease. Even the abolition of slavery in the northern states, where negroes were few in number and chiefly employed in domestic service, wrought nothing in the remotest degree resembling a social revolution. But nowhere was this const.i.tutionally cautious and precedent-loving mode of proceeding more thoroughly exemplified than in the measures just related, whereby the Episcopal and Methodist churches were separated from the English establishment and placed upon an independent footing in the new world. From another point of view it may be observed that all these changes, except in the instance of slavery, tended to a.s.similate the states to one another in their political and social condition. So far as they went, these changes were favourable to union, and this was perhaps especially true in the case of the ecclesiastical bodies, which brought citizens of different states into cooperation in pursuit of specific ends in common.
At the same time this survey most forcibly reminds us how completely the legislation which immediately affected the daily domestic life of the citizen was the legislation of the single state in which he lived.
In the various reforms just pa.s.sed in review the United States government took no part, and could not from the nature of the case. Even to-day our national government has no power over such matters, and it is to be hoped it never will have. But at the present day our national government performs many important functions of common concern, which a century ago were scarcely performed at all. The organization of the single state was old in principle and well understood by everybody. It therefore worked easily, and such changes as those above described were brought about with little friction. On the other hand, the principles upon which the various relations of the states to each other were to be adjusted were not well understood. There was wide disagreement upon the subject, and the attempt to compromise between opposing views was not at first successful. Hence, in the management of affairs which concerned the United States as a nation, we shall not find the central machinery working smoothly or quietly. We are about to traverse a period of uncertainty and confusion, in which it required all the political sagacity and all the good temper of the people to save the half-built s.h.i.+p of state from going to pieces on the rocks of civil contention.
CHAPTER III.
THE LEAGUE OF FRIENDs.h.i.+P.
[Sidenote: The several states have never enjoyed complete sovereignty.]
That some kind of union existed between the states was doubted by no one. Ever since the a.s.sembling of the first Continental Congress in 1774 the thirteen commonwealths had acted in concert, and sometimes most generously, as when Maryland and South Carolina had joined in the Declaration of Independence without any crying grievances of their own, from a feeling that the cause of one should be the cause of all. It has sometimes been said that the Union was in its origin a league of sovereign states, each of which surrendered a specific portion of its sovereignty to the federal government for the sake of the common welfare. Grave political arguments have been based upon this alleged fact, but such an account of the matter is not historically true. There never was a time when Ma.s.sachusetts or Virginia was an absolutely sovereign state like Holland or France. Sovereign over their own internal affairs they are to-day as they were at the time of the Revolution, but there was never a time when they presented themselves before other nations as sovereign, or were recognized as such. Under the government of England before the Revolution the thirteen commonwealths were independent of one another, and were held together, juxtaposed rather than united, only through their allegiance to the British crown.
Had that allegiance been maintained there is no telling how long they might have gone on thus disunited; and this, it seems, should be one of our chief reasons for rejoicing that the political connection with England was dissolved when it was. A permanent redress of grievances, and even virtual independence such as Canada now enjoys, we might perhaps have gained had we listened to Lord North's proposals after the surrender of Burgoyne; but the formation of the Federal Union would certainly have been long postponed, and when we realize the grandeur of the work which we are now doing in the world through the simple fact of such a union, we cannot fail to see that such an issue would have been extremely unfortunate. However this may be, it is clear that until the connection with England was severed the thirteen commonwealths were not united, nor were they sovereign. It is also clear that in the very act of severing their connection with England these commonwealths entered into some sort of union which was incompatible with their absolute sovereignty taken severally. It was not the people of New Hamps.h.i.+re, Ma.s.sachusetts, and so on through the list, that declared their independence of Great Britain, but it was the representatives of the United States in Congress a.s.sembled, and speaking as a single body in the name of the whole. Three weeks before this declaration was adopted, Congress appointed a committee to draw up the ”articles of confederation and perpetual union,” by which the sovereignty of the several states was expressly limited and curtailed in many important particulars. This committee had finished its work by the 12th of July, but the articles were not adopted by Congress until the autumn of 1777, and they were not finally put into operation until the spring of 1781.
During this inchoate period of union the action of the United States was that of a confederation in which some portion of the several sovereignties was understood to be surrendered to the whole. It was the business of the articles to define the precise nature and extent of this surrendered sovereignty which no state by itself ever exercised. In the mean time this sovereignty, undefined in nature and extent, was exercised, as well as circ.u.mstances permitted, by the Continental Congress.
[Sidenote: The Continental Congress; its extraordinary character.]
A most remarkable body was this Continental Congress. For the vicissitudes through which it pa.s.sed, there is perhaps no other revolutionary body, save the Long Parliament, which can be compared with it. For its origin we must look back to the committees of correspondence devised by Jonathan Mayhew, Samuel Adams, and Dabney Carr. First a.s.sembled in 1774 to meet an emergency which was generally believed to be only temporary, it continued to sit for nearly seven years before its powers were ever clearly defined; and during those seven years it exercised some of the highest functions of sovereignty which are possible to any governing body. It declared the independence of the United States; it contracted an offensive and defensive alliance with France; it raised and organized a Continental army; it borrowed large sums of money, and pledged what the lenders understood to be the national credit for their repayment; it issued an inconvertible paper currency, granted letters of marque, and built a navy. All this it did in the exercise of what in later times would have been called ”implied war powers,” and its authority rested upon the general acquiescence in the purposes for which it acted and in the measures which it adopted.
Under such circ.u.mstances its functions were very inefficiently performed. But the articles of confederation, which in 1781 defined its powers, served at the same time to limit them; so that for the remaining eight years of its existence the Continental Congress grew weaker and weaker, until it was swept away to make room for a more efficient government.
[Sidenote: The articles of confederation.]
John d.i.c.kinson is supposed to have been the princ.i.p.al author of the articles of confederation; but as the work of the committee was done in secret and has never been reported, the point cannot be determined. In November, 1777, Congress sent the articles to the several state legislatures, with a circular letter recommending them as containing the only plan of union at all likely to be adopted. In the course of the next fifteen months the articles were ratified by all the states except Maryland, which refused to sign until the states laying claim to the northwestern lands, and especially Virginia, should surrender their claims to the confederation. We shall by and by see, when we come to explain this point in detail, that from this action of Maryland there flowed beneficent consequences that were little dreamed of. It was first in the great chain of events which led directly to the formation of the Federal Union. Having carried her point, Maryland ratified the articles on the first day of March, 1781; and thus in the last and most brilliant period of the war, while Greene was leading Cornwallis on his fatal chase across North Carolina, the confederation proposed at the time of the Declaration of Independence was finally consummated.