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 establish 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 practises, 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 view.

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 ob 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 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 feeling. 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 tail 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 without 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 principle discussed there, in the religious connexion from which 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 exigencies of society and the changes of opinion may require. To assume, that this point is not to be discussed, would be very im

prudent. 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 heart, in faith, in prayer, 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. New-York, May, 1836. C. COLTON.

REASONS, &c.

CHAPTER I.

Changing religious Connexions-New aspects of Religion in America -Defects 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 resulting 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 public, the world, even in a religious 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.

B