THE FREE CHURCHMAN.
Carleton was a typical free churchman. He was not only so by
inheritance and environment, but because he was master of the New
Testament. His penetrating acumen and power to read rightly historical
documents enabled him to see what kind of churches they were which the
apostles founded. With the open New Testament before him, he did not
worry himself about the validity of the ordination of those who should
preach to him or administer the sacraments, though there was no more
loyal churchman and Christian. He believed in the kind of churches
which were first formed at Jerusalem and in the Roman cities by the
twelve whom Jesus chose, over which not even the apostles themselves
ventured to exercise authority; but rather, on the other hand,
submitted to the congregation, that is, the assembled believers. In
the New Testament, Carleton read that the members of the churches
were on the same level, all being equal before their great Head and
risen Lord, no member having the smallest claim to any kind of
authority over or among his fellow members. In such churches,
organized to-day as closely as possible after the New Testament model,
he believed, and to such churches he gave his heartiest support, while
ever deeply sympathetic with his fellow Christians who associated
themselves under other methods of government.
His strong faith in the essential right and truth held by independent
churches in fraternity, never wavered; and this faith received even
increasing strength because of his trust in human nature when moved
from above. He believed in the constant presence of the Holy Spirit,
as leading Christians unto the way of all truth. He thought the
centuries to come would see a shedding off of many things dogmatic
theologians consider to be vital to Christianity, and the closer
apprehension by society of the meaning of Christ's life and words. He
believed not only that God was, but that he is. Though reared in New
England, he had little of that provincial narrowness which so often
mars and cramps the minds of those who otherwise are the most
agreeable of all Americans,--the cultivated New Englanders. No sermon
so moved Carleton, and so kindled responsive radiance in his face, as
those which showed that God is to-day leading and guiding humanity and
individuals as surely as in the age of the burning bush or the smoking
altar. He believed that neither the ancient Jews nor the early
Christians had any advantages over us for spiritual culture, or for
the foundation and increase of their faith in God, but rather less. He
heartily approved of whatever pierced sectarian shams and traditional
hypocrisies and revealed reality.
Hence his coolness and impartiality in controversy, whatever might be
his own strong personal liking. His profound knowledge of human nature
in all its forms, not excepting the clerical, professional, and
theological sort,--especially when in the fighting mood,--enabled him
to measure accurately the personal equation in every problem, even
when masked to the point of self-deception. His judicial balance and
his power to see the real point in a controversy made him an
admirable guide, philosopher, and friend. His vital rather than
traditional view and use of the truth, and his sunny calm and poise,
were especially manifested during that famous period of trouble which
broke out in that noble but close corporation, the American Board of
Commissioners for Foreign Missions.
Through all the subsidiary skirmishes connected with the prosecution
of the Andover professors, and the great debates in the public
meetings of the American Board, Carleton was in hearty sympathy with
those opinions and convictions which have since prevailed. He was in
favor of sending men and women into missionary fields who showed, by
their physical, intellectual, and spiritual make-up, that they were
fitted for their noble work, whether or not their theology stood the
test of certain arbitrary standards in vogue with a faction in a close
corporation.
Carleton was never averse to truth being tried on a fair field,
whether of discussion, of controversy before courts, or, if necessary,
at the rifle's muzzle. He was not one of those feeble souls who
retreat from all agitation. He had once fronted "a lie in arms" and
was accustomed to probe even an angel's professions. He knew that in
the history of man there must often be a storm before truth is
revealed in clearness. No one realized more fully than he that, among
the evangelical churches holding the historic form of Christianity,
the part ever played and perhaps yet to be played by Congregationalists,
is that of pioneers. He knew that out of the bosom of this body of
Christians had come very many of the great leaders of thought who have
so profoundly modified Christian theology in America and Europe, and
that by Congregationalists are written most of the books shaping the
vanguard of thought in America, and he rejoiced in the fact.
In brief, Charles Carleton Coffin was neither a "mean Yankee," nor, in
his general spirit, a narrow New Englander. He was not a local, but a
genuinely national American and free churchman. He believed that the
idea of the people ruling in the Church as well as in the State had a
historical, but not absolutely necessary, connection with New England.
In his view, the Congregational form of a church government was as
appropriate to the Middle and Western States of our country, as to the
six Eastern States. Ever ready to receive new light and to ponder a
new proposition, he grew and developed, as the years went on, in his
conception of the origin of Congregational Christianity in apostolic
times, and of its re-birth after the release of the Bible from its
coffin of dead Latin and Greek into the living tongues of Europe,
among the so-called Anabaptists. Through his researches he had long
suspected that those Christians, whom prelates and political churchmen
had, besides murdering and attempting to exterminate, so vilified and
misrepresented, were our spiritual ancestors and the true authors in
modern time of church government through the congregation, and of
freedom of the conscience in religion. He often spoke of that line of
succession of thought and faith which he saw so clearly traced through
the Lollards and the weavers of eastern England, the Dutch
Anabaptists, the Brownists, and the Pilgrims. He gave his hearty
adherence to what he believed to be the demonstration of the truth as
set forth in an article in _The New World_, by the writer, in the
following letter, written February 27, 1896, only four days before
his sudden death and among the very last fruits of his pen. Like the
editor who prints "letters from correspondents," the biographer is
"not responsible for the opinions expressed."
Alwington, 9 Shailer Street, Brookline, Mass.
Dear Dr. Griffis:--I have read your Anabaptist
article,--once for my own meditation, and once for Mrs.
Coffin's benefit. I am glad you have shown up Motley, and
that toleration did not begin with Roger Williams. Your
article historically will dethrone two saints,--Williams and
Lord Baltimore. You have rendered an invaluable service to
history. Our Baptist and Catholic brethren will not thank
you, but the rest of the world will. It is becoming clearer
every day that the motive force which was behind the
foundations of this Republic came from the "Lollards" and
the "Beggars." I hope you will give us more such articles.
Having been for many years an active member of the Congregational
Club, of Boston, Carleton was in 1890 elected president, and served
during one year. This parent of the fifty or more Congregational Clubs
scattered throughout the country was organized in 1869, and has had an
eventful history of power and influence. Some of the topics discussed
during his administration were "Relations of the Church to Politics,"
"Congregationalism in Boston," "Bible Class Study," and "How shall the
Church adapt itself to modern needs?" It was under his presidency,
also, that the Boston Congregational Club voted unanimously, February
24, 1890, to appoint a committee to obtain the necessary funds and
erect a memorial at Delfshaven in honor of the Dutch Republicans and
the Pilgrim Fathers,--both hosts and guests. When the suggestion to
raise some such memorial, made by the Hon. S. R. Thayer, American
Minister at the Hague, was first read in the meeting of the Club in
October, 1889, and a motion made to refer it to the Executive
Committee, Carleton seconded and supported the motion with a speech in
warm commendation. He was among the very first to make and pay a
subscription in money. The enterprise still awaits the happy day of
completion, and the responsibility of the enterprise lies, by its own
vote, upon the Boston Congregational Club. The Forefathers' Day
celebration of the Club was of uncommon interest during the year of
Mr. Coffin's presidency. A leading feature was the display on a
screen of views of Pilgrim shrines in England which Mr. Coffin had
obtained on a visit two years before.
Except his membership in the various historical and learned societies
and in religious organizations, Mr. Coffin was not connected with
secret, benevolent, social, or mysterious brotherhoods. He did not
believe in secret fraternities, but rather considered that these had
much to do with weakening the Church of Christ, and with making men
satisfied with a lower standard of ethics and human sociability than
that taught by Jesus. He held that the brotherhood instituted of
Christ, in an open chapter of twelve, and without secrets of any kind,
was sufficient for him and for all men. More than once, when going
abroad, or travelling in the various parts of his own country, which
is nearly as large as all Europe, he was advised to join a lodge and
unite himself with one or more of the best secret fraternities, for
assistance and recognition while travelling. All these kind
invitations he steadily declined. He was not even a member of the
Grand Army of the Republic, though often invited to join a Post. He
never became a member, for he did not see the necessity of secrecy,
even for this organization, though he was very often an honored guest
at their public meetings. The Church of Christ was to Carleton an
all-sufficient society and power.