USA > Virginia > A digest of the proceedings of the conventions and councils in the diocese of Virginia > Part 2
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1773
McRoberts, Archibald
Chesterfield
1764
Meldrum,
Frederick
1765
Menzies, Adam
Culpeper
1754
Milner, -
Isle of Wight
1766
Moncure, John. Stafford ..
1739
Moreton, Andrew.
Caroline
1774
Mortland, David .. Northumberland 1741
Mucklejohn, George Mecklenburg
1776
Muhlenburg, Peter. Berkeley
1768
Murdaugh, William Goochland
1725
Myence,
1719
Navison, John.
1754
Nelson, William King William 1724
Nixon, William Elizabeth City. 1783
Ogilvie, James. Berkely
I771
Oglesby, James Cumberland 1772
Pasteur, James. Dinwiddie
1755
Pasteur, James.
Norfolk
1763
Paxton, Zachariah
17II
Peart, Frank. Northumberland. 1731
Peasley,
Buckingham 1773
Pedlar, Isle of Wight. 1771
1739
Portlock, Edward
1705
Pow, William
Dinwiddie ..
1751
Preston, William. James City 1754
Price, Thomas.
Gloucester 1773
Proctor, William Halifax
1753
Culpeper .. 1732 Pruit, D. B
Purdie, George
Lunenburg 1748
Rainsford, Culpeper
1714
Ramsey,
Albemarle
I753
Ravenscroft, John S. Mecklenburg
1784
Phillips, William.
Essex
16
LIST OF THE CLERGY FROM 1700 TO 1785.
Name.
County. Year.
Read, Robert.
Mathews I779
Reade, John. Middlesex .. 1737
Reid, John Gloucester 1739
Richards, John. Gloucester.
I735
Robertson, George Prince George ..
1717
Robertson, John.
Cumberland
1746
Robinson, Thomas. Professor William and Mary College.
1754
Robinson, William
.James City.
I744
Roberts,
1759
Rose, Charles Amherst.
1745
Rose, Robert. Essex
I725
Rowan, John.
1754
Rudd, William Isle of Wight
I701
Saunders, Hyde James City
1773
Saunders, John H Cumberland
1772
Scott, Alexander.
Stafford
17II
Scott, James. Loudoun
I773
Scott, James. York
1746
Scott, John Prince William I782
1719
Sebastian, Benjamin, Jr .... Northumberland
1767
Selden, Miles. Henrico
1754
Selden, William Elizabeth City
1771
Semple, James.
New Kent.
1765
Sharp, Thomas New Kent
1721
Shields, Samuel, Jr
Caroline
1776
Shropshire, St. John
1700
Simpson, Joseph .. Princess Anne.
1784
Simpson, Westmoreland ..:
1754
Skaife, John. King and Queen.
17II
Skyren, Henry. King William
1774
Skyren, William King William I773
Smelt, John. Essex
1752 Smith, Adam Botetourt
I772
Smith, Augustine Westmoreland 1780
1743
Smith, Guy
1700
Smith, Thomas Northumberland 1758
Solomon, D I702
Span, John. Northumberland 1712
Squere, Richard.
New Kent 1703
Staige, Theodosius Spotsylvania. 1728
Smith, Charles. Norfolk
Seagood,
LIST OF THE CLERGY FROM 1700 то 1785. 17
Name. County. Year. Stephenson, James. Spotsylvania 1771 Stith, William. Henrico
1738
Stith,
1754
Stuart, Davis 1722
Sturges, Daniel Berkely
1771
Swift, - -
King William 1728:
Taylor, Daniel. New Kent. 1705
Taylor, James. Caroline 1785
Tennant, James
Princess Anne. I723.
Thacker, Chichely ..
New Kent ..
1754
Thompson, Andrew Elizabeth City.
1712
Thompson, James. Halifax 1762
Thompson, James.
Fauquier 1769
Thompson, John. .Culpeper 1740
Thornton, Thomas Stafford 1785
Thruston, C. M
Gloucester
1766
Tillyard, Arthur.
1705
Todd, C .....
1775
Townshend, Jacob.
1754
Veasy, Frederick
178
Veve, William. Accomac 1774
Wagner, Peter
1705
Warden, John
Southampton
1727
Ware, Jacob.
1700
Warrington, Thomas Elizabeth City 1747
Waugh, Abner Caroline 1772
Waugh, John Culpeper I779
Webb, Willis. Nansemond 1749
West, William 1777
Whately, Solomon James City. 1700
White, Alexander. King William 1754
Wilkinson, Thomas Nottoway. 1773
Willie, William Sussex 1739
Wingate, John, Jr I773
Woodmason, Charles .. Culpeper. 1740 Wye, William .. Northumberland 1727
Yates, Bartholomew. Middlesex 1705 Yates, Robert. Gloucester 1741
Yates, William. James City 1754
Young, George .. Gloucester. I 700.
Young, W. George Westmoreland 1776
2
King George.
DRAFT FOR CREATION OF A BISHOPRIC IN VIRGINIA.
There is at this time in the Library of All Soul's College, Oxford, a curious document. It is the original charter drawn up in the reign of Charles II, for the erection of a Bishopric in Virginia. This interesting paper was first deposited in the Library of Jesus College, Oxford, and was found there by the Rt. Rev. Charles Todd Quintard, present Bishop of Tennessee, when he was visiting England in 1867.
The charter created the Diocese of Virginia, and erected Jamestown into a cathedral city. The document is too voluminous to be quoted in full, but its existence ought to be known and the essential points in it to be stated. The short extracts here will amply suffice for these purposes:
[Draft for the creation of a Bishopric in Virginia, from the All Soul's College MS. 238, fol. 152, 153, 154.]
Carolus 2us Dei Gratia Angl. Sc: Fr: Hib; Rex. Fidei Defensor &c Omnibus ad Quos hæ pervenerint Literæ Sa- lutem. Cum Deus Opt: Max: ex Divina sua Providentia ac Gratia Regiones quasdam Americanas & Territoria amplis- sima, Insulasque plurimas in Oceano Occidentali seu At- lantico Sitas, Imperio. nostro subjicere dignatus sit; in quibus Colonia, diversis temporibus, e Regnis nostris Eu- ropeis transmissæ, multis etiam aliarum nationum homini- bus tam exteris quam indigenis in Societatem admissis ; Dei Benedictione in populum numerosissimum excreverunt, in- diesque augentur. Quid Deo, quid subditis debeamus non immemores, summam etiam in Ecclesiasticis potestatem nobis a regum rege concessam præ oculis habentes: Sciatis, nos in animum induxisse Ecclesiam Dei, non solum in dition-
20
DRAFT FOR A BISHOPRIC IN VIRGINIA.
ibus nostris, in partibus illis stabilire, verum etiam Dei fretos auxilio, latius propagare. Cum itaque inter omnia nostra Territoria regis et plantatio Virginia dicta non solum sit omnium aliarum optimæ spei, quia super terra firma continenti, propter plenitudinem gentium, Indorumq, mul- titudinem ad ecclesiam augendam, verum etiam cum sit omnium prima et antiquissima, quasi Alma mater, unde reliquæ plantationes originem duxerunt et adhuc illas et annuis reddittibus foveat; et Ecclesia Anglicanæ semper Reverentiam debitam prestiterit; Ideo curam nostram magis promeretur : illamq cum omnibus aliis plantationibus nostris Americanis, sub præstantissima Ecclesia forma ac Regi- mine, stabilire ac Confirmare Statuimus.
*
* *
Quapropter Nos Considerantes quod Scitus nuper dictæ Re- gionis Virg, ibidemq Civitas Jacobi sit dicta, et ecclesia ibidem: sit locus aptus Conveniens et necessarius pro instit- uendo erigendo ordinando et stabiliendo Sedem Episco- palem ac in Ecclesiam Cathedralem, Omnipotenti Deo in perpetuo Servitur ; ipsum Scitum dictæ nuper regionis Virg: ac locum Civitatis Jacobi, et Ecclesia ibidem in Sedem Episcopalem ac in Ecclesiam Cathedralem, Creari Erigi fundari & Stabiliri Decrevimus pro ut per presentes Decer- nimus: ac eandem Civitatem Jacobi et Ecclesiam ejusdem, Sedem Episcopalem et Ecclesiam Cathedralem realiter et ad plenum Creamus, Erigimus fundamus ordinamus facimus Constituimus & Stabilimus perpetuis futuris temporibus duriter: ac sic stabiliri ac in perpetuum inviolabiliter ob- servari Voluimus & Jubemus per presentes.
* *
This paper may be seen entire in the appendix to Bishop Perry's "Papers Relating to the History of the Church in Virginia."
,
THE CHURCH AFTER THE REVOLUTION.
In beginning here an account of the legislation of the Diocese from the date of its organization, a few prefatory words may not be out of place.
Whilst we look to the published records for the purpose of learning what was the mind of our Fathers in the Church, we can all agree that the heart of those ancestors cannot be so easily discerned. The proceedings are in- tended to show us what was done; what was the actual conclusion of each Convention or Council in what it adopted, or what it rejected. The debates are not reported-no report of the religious services comes down to us-certainly no such report as will clearly make known what was the measure of religious feeling that prevailed. Traditions we have in abundance to tell us, that like unto the assembling of the tribes of God's people under the old dispensation, were the gatherings together of Virginia families when the Conventions would meet in the days of Bishop Moore and Bishop Meade. They were glad, blessed assemblings. The spirit of fraternal affection was ardent, and every such meeting was, in the truest, sweetest sense, a family reunion. A result of every such Convention was the increase of the spirit of religion in the community where it met.
There were reasons why such meetings would be in every way enjoyable in the highest degree.
1. For a number of years before and after the Revolution the Church in Virginia was in an exceedingly depressed condition. She had gone through and come out of the war suffering from all its demoralizing and depressing influ-
22
THE CHURCH AFTER THE REVOLUTION.
ences. Poverty, dispersion and wickedness left their effects upon all the commonwealth, upon all the representative elements of the commonwealth, but upon none as much as upon the Episcopal Church. She suffered much in the loss of character upon the part of ministers and people, and also in the loss of the property of which she was plundered by iniquitous legislation, brought about by merciless perse- cution.
The Acts of Assembly which wrested from us the glebes and in some parishes the church plate, and caused them to be sold for public purposes, need not be referred to at any length. They are simply mentioned in order to put upon record a brief statement which ought to be made at this time.
If there is any Church that contributed most largely to the cause of independence, it was the Episcopal Church in colonial times. When we remember who were the orators. that by their flaming eloquence kindled the fires of resist- ance by their courage and endurance led the armies to victory, and then by their wisdom piloted the ship of state through even greater perils than those of war, ought we not to revere the Church that trained the men for such emergencies? Who were those Virginia leaders? How many of them were non-Episcopalians? Surely if her con- tributions of mind-of virtue to the cause, be considered a test, the Episcopal Church of the colony should stand forth preeminent as the champion of freedom.
Yet orators, within the last decade, have been busy in representing the Episcopal Church of bygone days in Vir- ginia as a monster of ecclesiastical tyranny; wonderful accounts have been narrated, telling how Episcopalians whipped and imprisoned men for no other crime than that they preached without Episcopal authority !
How far are such statements true ? At the time referred
23
THE CHURCH AFTER THE REVOLUTION.
to there were perhaps, within Virginia, not a thousand mem- bers of the Church which has signalized itself in preferring these charges. That their preachers suffered, is an un- doubted fact, but by whom were they punished ? By the Episcopal Church? No; but by the officers of the law. Whether these officers were Episcopalians, Presbyterians, Swedenborgians or atheists, makes no difference. The men referred to were offenders against the law, and as such were dealt with. Whether the laws were good or bad is not the question either-the question is: did these speakers affirm correctly when they charged this persecution upon the Episcopal Church? As well charge persecution upon the Methodists if a Methodist judge in the North should have sentenced a man to prison for helping a fugitive slave. How- ever bad the laws referred to, in colonial times, they were laws. The offenders broke them knowingly, and were taken in hand-not by any Church, but by the magistrates. The occurrences were worthy of deprecation-still, public speakers, when they engage in denunciation (from what- ever motive), ought to adhere to the truth of history. The Episcopal Church had no more power then to imprison a man for preaching than the Baptist Church has now to imprison a man for sheep-stealing. Still, the Episcopal Church was subsequently dealt with as though she had proved the worst offender against her Christian brethren. The story of the unwearying, relentless efforts to deprive her of the homes of her ministers is one of the most un- lovely pages of Church history. It would not be recited here in detail if space allowed. It is alluded to merely to protest against one of the grounds upon which it was at- tempted to justify that persistent course of wrong.
It was affirmed that the glebes had been purchased by the people at large, who were in all the denominations, and therefore no one denomination ought to own them. This
24
THE CHURCH AFTER THE REVOLUTION.
statement is false in itself, but it asserts a true principle. The glebes were not bought with Presbyterian or Baptist money; they were bought with Episcopal money, and as such ought ever to have remained in our possession, how- ever few in number we may have become. If non-Epis- copalian congregations who happen to own comfortable par- sonages should be deserted by their members they ought still to retain their property. If those members go off to the Epis- copal Church they renounce all right and title to the effects of the Churches they have left. Even so our Church was largely abandoned by men who went off to other religious bodies. Having left us, they had no claim upon our goods. But, along with those whom they joined, they set up that claim ; they pressed it until they broke down the barriers of justice, and the Church was utterly despoiled of what was her own. Not only the lands, but church plate was taken, and even now there are church edifices in which our fathers worshipped that have been wrongfully taken from us, and they are kept out of our possession and held by others by no law except the plan of Rob Roy-
"That they may take who have the power, And they may keep who can."
The Church was made poor, but it was made humble by this treatment. God makes the wrath of man to praise Him, and often the injustice and inhumanity of the world may lead us to adore the majesty and mercy of heaven. The career of the Church in Virginia since the days of Bishop Moore, can tell how, in spite of all the wrongs inflicted upon her, she grew in grace and strength, and abounded in the manifestations of Christian spirit.
In the minutes published in the following pages there may be observed several things that testify to the growth of religious character in the Diocese.
25
THE CHURCH AFTER THE REVOLUTION.
I. The elevation of the standard of character in the Con- vention itself, as shown in the requirement that none but communicants should be delegates.
II. The effort to raise the standard of character of com- municants, as shown in the repeated adoption of papers protesting against various forms of worldliness, and finally in the adoption of a canon to the same effect. Let it be true that this canon is a dead letter, as some will say, it still shows what is the mind of the Church, which is here in this Diocese the witness and keeper of God's truth. The canon is not a dead letter, as many a minister and communicant will testify, but be it efficient or inefficient, the Diocese has, in the most formal manner, given its voice, and as a Diocese has cleared its skirts of wrong.
III. The effort to propagate truth in the most earnest and vigorous manner, as seen in the establishment and mainte- nance of a Theological Seminary, which has sent its alumni all over the land-all over the world, and for years was the only Seminary represented in the missions to the hea- then.
IV. The effort to maintain unswerving loyalty to the Prayer-Book, and a true, uncompromising churchmanship, as seen in the repeated and forcible utterances against ritu- alism and all the formalism and false symbolism which some have sought to engraft upon our worship.
But the unwritten history of these Conventions would be a precious treasure to us in these days if it could be fully made known. In those unpublished pages we would find the true reasons of the growth of the Church in Virginia- its growth in numbers and in power. It was not in the debates or in the resolutions and canons, but in the frequent unions of the clergy and laity for prayer and religious com- munion. Within the memory of the writer there have been such Conventions, meetings of the people of God, in this
26
THE CHURCH AFTER THE REVOLUTION.
Diocese, which have made their influence felt to these times. In 1856 we met in Fredericksburg. The terrible scourge of yellow fever had carried sorrow in many parts of the State. The appointed preacher, Rev. William M. Jackson, was one of the victims. The text he had selected, "The kingdom of God is within you," was taken by his substitute, Rev. Dr. Pendleton, and in its earnest, pious utterances struck the key-note of a series of most deeply impressive services. Every day there were services in old St. George's. The meetings at six in the morning were so crowded that the then spacious lecture-room could not hold the people. One afternoon the delegates assembled after service in the lec- ture-room, and after an account of religious revival at Lex- ington, prayer was offered by the Rev. John Grammer, mingled with amens so fervent and numerous that it seemed as though the room was filled with crowded anxious-benches. The morning lectures at six o'clock, the preaching by Doc- tors May, Tyng (Sr.), Norwood and others, was of a char- acter so apostolic and filled with unction, that to this day the impressions made have not been effaced.
The year following, at the Convention in Petersburg, under the influence of sermons and addresses by the Bish- ops, Doctors Andrews, Slaughter, Minnigerode, Cummins, Sprigg and others, an influence just as deep and sacred prevailed. A scene at one of the early morning services was of a character not easily describable and gave evidence of the Pentecostal power with which God's Word had been spoken.
The next Convention was at Winchester. It was a mem- orable time. It was the year of prayer meetings. In almost every kind of building on land, where a congrega- tion could be gathered, and upon the decks of vessels upon the sea there were these religious services taking place. In the height of this fervor the Convention met in Winchester.
27
THE CHURCH AFTER THE REVOLUTION.
As might be expected, the large congregations were just ready for holy impressions. Meetings under the auspices of laymen were held in some part of the city every after- noon, and were attended by immense crowds. One of those meetings, in a Methodist church, addressed by Bishop Johns, Rev. A. B. Atkins and Mr. Holmes Conrad, was especially to be remembered, because of the deep solemnity which marked all its services.
It was in these meetings, in the gatherings for prayer in private houses and hotels, that made the Virginia Conven- tions of those days so efficient in developing the character and strength of the Diocese. As to the legislation, much was done that was important, but had the delegates en- gaged in real work, it would not have required many hours to finish up all that engaged them. Oftentimes there was really more the semblance of deliberation than the actual thing. Many of the motions made were heard by only a few. The body of the delegates were perfectly sure that everything would go right when confided to the care of such men as John Grammer and Philip Williams. With rare exceptions there was very little discussion, except out- side. In one of the sneers at Virginia, in an unfriendly criticism in a Northern Church paper, upon the Convention of 1851, the editor indulged in such accounts of our annual occasion as would make up a clever burlesque of a religious. body, and closed his article as follows: "But it is not neces- sary to say anything more, except that whatever motion was made, it passed, and passed unanimously."
The intended fling was, to a great extent, true. In those days we were very much indeed
"One in Christ and one in mind."
If any delegate was moved by his love for the Master and the work in Virginia to offer a resolution in good faith, it
28
THE CHURCH AFTER THE REVOLUTION.
was not likely to be opposed. We trusted one another. How implicit that confidence was may be judged from the following, which occurred in Winchester, in 1858:
A number of the delegates were perhaps at the time in the Lutheran church listening to the solemn discourse de- livered by the Rev. David Caldwell. The others, who with Bishops Meade and Johns, together with the Secretary, the Rev. Henry S. Kepler, were making up a quorum, had got- ten into conversation with each other upon various topics. There was supposed to be, of course, a motion pending. Bishop Meade was quietly conversing with one brother, Bishop Johns with another, the Secretary had gone to med- itation, or to sleep, and in pairs and groups the others were talking, until some one supposed it was time to vote, and called for the question. Quietly getting up, Bishop Meade said: "Those who are in favor of this, will say 'aye.'" There was a good response of the faithful, and no negatives. The Secretary had by this time taken in the situation, and in solemn tones asked, "Mr. President, will you please tell me what is 'this'?" "I don't know," said the Bishop, "I supposed you had the motion down." "No, sir, not a word." "Well," said Bishop Meade, "I expect Bishop Johns knows." "No, indeed," said Bishop Johns, "I have no idea what it is." Some one spoke up and said, "Dr. Andrews voted 'aye' very loud, of course he knows." "Not a bit," said the Doctor, "I voted 'aye' because I took for granted all was right." There the matter had to rest-the motion was carried nem con, but to this day no one knows what it was. Yes, we trusted each other.
THE FIRST CONVENTION
OF THE
CHURCH IN VIRGINIA AFTER THE REVOLUTION.
The Convention assembled in the city of Richmond, May 18, 1785.
The Rev. James Madison, D. D., was President.
The Rev. Robert Andrews, A. M., was Secretary.
There were present 36 clergymen and 71 laymen. Nine parishes had each two lay delegates. The sermon was preached by the Rev. John Bracken, Rector of Bruton Par- ish, James City county.
A committee, consisting of Mr. John Page, Mr. Edmund Randolph, Mr. Carter Braxton, Mr. John Walker, Rev. Da- vid Griffith, Rev. H. John Burgess, Rev. John Bracken, Rev. Robert Andrews, Rev. Samuel S. M'Croskey and Mr. William Lee, were appointed a Committee to Prepare an Address "to the members of the Protestant Episcopal Church of Virginia, representing the condition of that Church, and exhorting them to unite in its support." The same committee was enjoined to prepare instructions for deputies who will be elected to represent this Church in the General Convention to be holden in Philadelphia on the Tuesday before the Feast of St. Michael next.
A large committee of clergymen and laymen was "ap- pointed to prepare and report fit rules for the order, gov- ernment and discipline of the Protestant Episcopal Church in this Commonwealth." They were also instructed to consider and report upon the proceedings of the General
30
THE FIRST CONVENTION AFTER THE REVOLUTION.
Convention of the Protestant Episcopal Church holden at New York on the 6th and 7th days of October, 1784.
Upon these proceedings the committee reported as fol- lows:
"Resolved, That this Convention is willing to unite in a General Ecclesiastical Constitution with the members of the Protestant Epis- copal Church in the other States of America.
"Resolved, That this Convention do accede to the following recom- mendations of the late Convention at New York, as fundamental prin- ciples in the said Ecclesiastical Constitution.
I. That there shall be a General Convention of the Protestant Epis- copal Church in America.
II. That the Episcopal Church in each State send deputies to the said Convention, consisting of clergy and laity.
III. That associated congregations in two or more States may send deputies jointly.
IV. (Enjoins the doctrines of the Church of England and the Lit- urgy of the same as far as consistent with the American Revolu- tion, &c.)
V. Bishops, consecrated and settled, shall be members ex officio.
VI. (Relates to voting by orders.)
VII. (Appoints Philadelphia as the next place of meeting.)
The Convention declined to be bound by the IVth Article until it should "be revised at the next General Convention at Philadelphia, and reported to the next Convention."
The Convention refused to "accede to the VIth Article recommended as a fundamental principle of the said eccle- siastical Constitution." It agreed, however, to "accede to the mode of voting, with respect to the Convention to be holden at Philadelphia, reserving the right to approve or disapprove their proceedings."
The instructions to the deputies to the General Conven- tion were as follows:
"Uniformity in doctrine and worship will unquestionably contribute to the prosperity of the Protestant Episcopal Church, but we earnestly wish that this may be pursued with liberality and moderation. The
31
-
THE FIRST CONVENTION AFTER THE REVOLUTION.
obstacles which stand in the way of union among Christian societies are too often founded on matters of mere form. They are surmount- able, therefore, by those who, breathing the spirit of Christianity, earnestly labor in this pious work.
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