USA > Virginia > A digest of the proceedings of the conventions and councils in the diocese of Virginia > Part 20
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our Church, at the time of their ordination, promise faithful obedience to those who are placed over them, and who exer- cise their authority according to prescribed rules or canons. A due respect also is required to their godly admonitions and judgments. This obedience and respect is to be shown not merely to those with whom we may agree in sentiment, or sympathize in theological views, but conscientiously, as to the Lord; and it may be done without any improper sacrifice of Christian liberty or right of private judgment.
"As to all the rules and regulations of the Church called canons, rubrics, or by any other name, whether the observance be specially required by rulers or not, the true churchman will hold himself bound to do it. He will not select certain of them, such as he most approves, or most accord with his doctrines, and scrupulously observe these, making such observance a test of churchmanship, and de- nouncing those who do not, but he will do with them as with the laws of God, resolve to obey them all, out of respect to the authority enjoining them. And yet, as even the laws of God differ in importance, and may some of them be omitted or disobeyed under peculiar circumstances ; since God himself, preferring mercy to sacrifice, allows even his holy Sabbath to be violated as to its letter, and sacrifices and offerings to be withheld; so a wise discretion has ever been conceded to God's ministers in the observance of inferior rules, or in regard to things become obsolete, having due reference to times, places and circumstances. Wherever such discretion has not been allowed, or exercised, the result has been that men have strained at the gnat and swallowed the camel, have tithed mint, anise and cummin, and neg- lected the weightier matters of the law. It should always be remembered that as the Sabbath was made for man, and not man for the Sabbath, so rubrics and canons were made for the Church, and not the Church for them. In the course
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of a ministery of more than forty years, during which I have mingled much with brethren of all orders of the ministry, and all shades of opinion, and of course had much oppor- tunity of observation, I have often discerned the propensity in persons of different views, habits and latitudes, to select their own favorite rubrics and customs for strict observance, and pass others by as of little importance, while severely condemning those who did not think and act with them- selves. As to that part of discipline which consists in the enforcement of penalties, whether on the clergy or laity, it is proper to say something. The true churchman, zealous for the honor, anxious for the purity of the Church, remem- bering that judgment will begin at the house of God, and what charges are given on the subject in the sacred writings, will not be loose and negligent as to godly discipline. If the primitive church in some respects may have gone to an extreme in its use, the Church of England, ever since the reformation, has mourned, over the want of it and prayed its restoration. Although too many of friends and foes, in England and America, have seemed to consider it a prom- inent feature in the Church to leave all but the most. extreme offenders to God and their own conscience, such was not the opinion and design of the reformers, however hin- dered they may have been in the execution thereof. They drew their estimate of evil living, both in the clergy and laity, from the early Church, and renewed some of the canons of the same. They understood the works of the devil, the lusts of the flesh, the pomps and vanities of the world, as renounced in the baptismal vows, which vows were copied from the primitive liturgies, as they were understood in primitive times, that is, as being all manner of sins, whether of the flesh or spirit, all the vain and sinful amuse- ments of the world, in which some professing Christians have ever delighted. Instead, therefore, of the true church-
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man leaving it to puritans and those of other denominations to condemn and oppose these things, and exercise discipline. thereon, if he follows the reformers, as they followed the apostles and fathers, and is true to the spirit and design of our baptismal vows, rubrics and canons, none will be more decided in his condemnation of all evil living, and when either clergy and laity, of whatever order or rank, shall transgress, and bring reproach on the Church, will be ready to sustain and enforce all godly discipline.
"Lastly. Let us inquire into the feelings and conduct of the true churchman toward all who call themselves by the name of Christ. This has become a most delicate and im- portant question by reason of the numerous divisions of christendom, and the differences existing between the churches thereof. To say nothing of those before the Reformation, at that time large numbers in connection with, and in subjection to the Church of Rome, renounced her unscriptural authority, her false doctrines and corrupt worship. They who thus renounced her were divided into separate churches themselves, according to the different countries in which they lived, various circumstances con- tributing to modify their forms of Church polity and public worship. In one thing, however, they have all agreed, viz: in refusing communion with the Church of Rome on ac- count of her many abominations. The Church of Rome, on the other hand, has never ceased to anathematise them and their descendants as schismatics and heretics, who have no part or lot in the Church of God. She also continues to this day the same in doctrine, worship and manners; and if Protestants are true to the principles of the Reformation, there can be no communion as churches, or as individuals, in religious ordinances, whatever may be the charities of social life. The consistent Protestant churchman who holds the Reformation in esteem, understands and appreciates the
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differences between us and Rome, must perceive that, whilst she continues unchanged, any approximation on our part must be a departure from the principles of the Reformation, and fraught with danger. Our Mother Church for a long time publicly prayed against the wiles and artifices of Rome; and although we wish not that prayer restored, if we do not watch and pray continually, and adopt all proper means of defence, we shall suffer from that same foe, whe- ther going about as a roaring lion, or in the garb of an angel of light.
"As to the intercourse of Protestants and Protestant churches, one with another, it has varied according to times and circumstances. Some have refused intercommunion when it was believed that there had been such a departure from the faith, as set forth in the Bible, and the confessions adopted at the Reformation, as would justify such a re- fusal. I need not say that our forefathers of the Refor- mation held most friendly. communion with the ministers and members of those continental churches with which they agreed so well in doctrine. They differed from them as to Church polity and worship, but did not consider this as a bar to such friendship and cooperation as they could not conscientiously have with Rome. They could and did unite with them in the publication and circulation of that Bible whose use Rome forbids. They could and did unite in writing, circulating, and using tracts, catechisms and books, which were called for by the times in which they lived.
"In the progress of events, and when secession, on what she regarded insufficient grounds, began to take place from the bosom of the English Church, it was not to be expected that this same sympathy and joint action should continue in all things, either as to kind or degree. But still even dissenters from the Church of England were never regarded as the corrupt followers of Rome. They were never de-
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nounced as the great anti-Christ of Scripture. On the con- trary, whereas upon more than one occasion when Rome was seeking to regain her lost influence and authority, we find all Protestants uniting as against a common foe, we never hear of English churchmen invoking the aid of Rome to put down Protestant dissent within the realm. '
"What then is the proper course to be pursued by a true and consistent churchman, whether Anglican or American, who desires to be regulated by the principles and practises of our forefathers? Will he seek to find some road just equi-distant between the Church of Rome and the non-Epis- copal churches of the Reformation, or, às is sometimes said, between Rome and Geneva? Such surely is not the road once traveled by our forefathers, and so deeply stained with the blood of the martyrs of the English Church. Such surely is not the road marked out in our Prayer Book and homilies. What if it be granted that our Church has re- tained some few things which others laid aside, and thus may be said to stand between Rome and Geneva; let it be remembered that one may stand between two points, or travel between two roads, and yet be very near to the one, while a great way off from the other. A churchman might in some things go between the two, and yet be very far from that via media for which some contend, and which, as the experience of the last few eventful years has proved, too often leads, like the old Via Appia, into the main street of Rome. The true churchman will indeed condemn and avoid
* See how differently the Protestants from the Continent are enter- tained at the great National Fair now going on in England, from the followers of Rome. The Archbishop of Canterbury, the Bishop of London, and noble laymen, are active in providing churches for the former, for the use of ministers and people, and addressing them in the most fraternal manner, while denouncing the latter as enemies. Such a course is surely not the via media between Rome and Geneva.
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all things which seem to be contrary to God's Word, and those standards which he has sincerely adopted, but then he will make a great difference between the corruptions of Rome and the backslidings of some Protestants. The false doctrines, idolatrous worship, and evil practices of Rome are established by her highest authority, are universally adopted, are gloried in, are required to be received of all in order to salvation. The apostacies of Protestants are those of individuals and parties who have deviated from the ac- knowledged standards of their churches, and are very few by comparison with those of Rome. Such are the Socinians, the Unitarians and Neologists of Europe and America, who have departed from the faith of their Protestant fathers, and some of whom have troubled Episcopal churches from the days of Arius to the present moment. Let us be thank- ful that under God our articles and prayers and apos- tolic form of government have contributed much to keep us more sound in the faith than some who have not enjoyed the same advantages, and let us adhere to them most steadily and zealously on that account. And now, if it be said, seeing there is such great difference between the errors of Rome and of some Protestant churches, may we not, while refusing all fellowship with the one, indulge in the freest and fullest intercourse with the other; we answer, it requires but little experience to satisfy a sound-minded person that the communion and amalgamation which some good people think so very desirable, and for which some designing ones argue, as may suit their purpose, is utterly impracticable, without producing worse evils than those sought to be avoided. This is true of all the various di- visions of the Christian world, but especially so in relation to our Church, differing as it does so much from others as to its ministry and worship. The wise and candid of all de- nominations see and feel that common churches, mixed ser-
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vices and partnership concerns fail of their object, or, at any rate, can only be justified in some infant state of religious society, and as exceptions to a general rule. But it may be asked whether, beside that Christian intercourse which the truly pious of every name should be always ready to hold as individuals and neighbors, there are not some objects and occasions which may unite not only the hearts but the hands of Protestants in promoting the truth as it is in Jesus, as was the case with our forefathers, and thereby prove to Romanists and infidels that we are agreed on the great essentials of the Christian faith, and are earnestly desirous for the extension of the Redeemer's Kingdom. The false assertion of Rome, that Protestants were all in utter con- fusion among themselves, was disproved by the fact, that they agreed together, as we have said, in publishing and circulating the Bible, and many other books, setting forth the great undisputed truths of the Bible, and subsequently presenting in one volume all their confessions, thereby showing a wonderful agreement on main points. And are there no such institutions in our day, having the same objects in view, in which all Protestants may unite without any sacrifice of principle? What shall we say of those noble institutions of England and America which are dis- tributing in almost every tongue millions of the sacred Scriptures, in which, of course, all denominations believe they are disseminating their own views of Divine truth without any abatement? And may we not add to these at least two great associations of our land, in which, for so many years, Christians of the leading denominations have so harmoniously and effectively combined, our own Church having ever been fully and ably represented therein? * Who does not rejoice to think of the circulation by them of
*The American Sunday School Union and American Tract Society.
.
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millions of excellent books, tracts, catechisms and hymns, suitable for every age and class, and from which nothing is omitted which any but Romanists would consider essen- tial to salvation? We cannot but regard these institutions as raised up by Providence, as for other reasons, so es- pecially for uniting Protestants in one common effort against the assaults of Rome in these latter days, when the battle of the Reformation is again to be fought, and by no Church more vigorously than our own. A more effective antidote to the poison which she would insinuate into all ranks of our citizens cannot well be conceived, than is to be found in those almost innumerable publications which are carried as by the winds of heaven into every nook and corner of our land. If it be pleaded that some things which different denominations deem important must be left out of these publications, we reply, let such things be set forth as they already are, and ever will be, by other societies. Denomi- national zeal will always do this. And if any, either from conscientious scruples, or other cause, choose to devote their efforts and means entirely to these latter institutions, they, of course, have full liberty so to do, but let not such upbraid with false-heartedness to their own Church any who differ from them. For one, I shall not let my liberty be judged of in such matters by other men's conscience or opinion. Nor with such examples as I have quoted, and those which, in every period since the Reformation, might be adduced, do I feel that I am the less sincere and true in my loyalty to the Church of my Fathers and of my choice. And I humbly conceive that as the citizens of our country show their patriotism and attachment to the Constitution by a becoming respect to the well-known sentiments and conduct of the heroes and statesmen who secured our liber- ties and founded our government, so may we show our churchmanship as Protestants, by a filial though not super-
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stitious regard to the sentiments, and a respectful though not slavish following after the example of the reformers and fathers of our Church.
CONCLUSION.
"In drawing these remarks to a close, let me now sum up. in a few words the impression which prevails in my mind as to the character of a true churchman in our branch of the Christian church :
"Ist. He is one who is sincerely attached to the doctrines. thereof, as seen in the Prayer Book, and confirmed by the cotemporaneous writings of those who drew up the Prayer Book in England, or revised it in America; not as inter- preted by the fathers, or what is called Catholic consent. Nevertheless, according to the Prayer Book, he acknowl- edges the Bible as the only Divine rule of faith, and esteems the doctrines of the Church, because he believes. them to be according to that Divine rule. 2d. He loves the liturgy of the Church, because he believes it to be according to the doctrines of the Bible and Prayer Book. As to her worships, he seeks to enter into its deep spirit of devotion, without which all his admiration and praise of it will be of no avail. If he be a minister, he will read it as one who feels its truth, and will seek to induce his congregation to unite audibly and heartily with him. If a parent, he will not only open his mouth and utter it as one not ashamed, but seek to lead his children and others to do the same. 3d. As to the ministry and government of the Church, he will show his belief of its apostolic appointment and many excellencies, by obeying, according to his station, those who are over him in the Lord. He will honor each order of that ministry which he believes to have come down from the apostles, according to its office and the authority given to it, not wishing to elevate or depress either of them. 4th. As to those divisions of christendom which have, whether
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through unavoidable necessity, or mistaken judgment, de- viated from what he conceives to be the apostolic regimen, he will seek to judge of them and act towards them as God sets the example, and our forefathers followed. He will see that God chose to use them as he did the reformers of our Mother Church, for restoring true faith and piety when they were almost vanished from among men; and that, to the present day, he still continues to use them for the purpose of promoting his cause upon earth. While, therefore, he laments what he regards as a defect, through which great evils have entered their communion, he dares not reject from the Church of Christ those whom Christ has thus honored, but as he hopes to meet with them, and be ever with them in his presence hereafter, so he delights to walk with them in love here below, and cooperate in all good works, so far as can be done without the sacrificing of con- science and the engendering of discord and confusion. As a man may be a patriot and a philanthropist at the same time, may love his own country especially, and yet love the whole human race, so the churchman may love above all other his own particular Church, and seek its prosperity more diligently, and yet love all the people of God, by what- ever name they be called. Thus while especially devoted to his own Church, and even to some portion of the same, it may be truly said of him,
'To sect or party his large soul Disdains to be confined, The good he loves of every name And prays for all mankind.'
"His charity only begins at home; it knows no bounds but those set by God himself for his own benevolence.
'God loves from whole to parts, but human soul From individual to the whole.'
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"I confess, my brethren, that I have always loved our own and Mother Church for this, as for many other reasons, that I think in her whole history, from the Reformation to the present day, there has been a due admixture of this liberal feeling towards others with a most ardent attachment to her own peculiarities. If in either of them there has been, whether in public acts or private opinions, anything to the contrary (nor is this denied), it is believed that the great body of her members have not partaken of it. The high station they have occupied, and the intelligence belonging to them, have, doubtless, contributed not a little to such liberality; but the spirit breathing through all her devo- tions, and the character and example of her early reformers and martyrs, and the compilers of her Prayer Book, have contributed much more. In her whole history there is also much to interest, though not without that which we must all lament and condemn. Let the history of the English Church be stricken from the annals of christendom; let the memoirs of her Bishops, other ministers and eminent lay- men be consigned to oblivion; let all the volumes of ser- mons, theological treatises and devotional works be dismissed from the libraries of the divines of every denomination, and what a melancholy blank would be created. And may I not add, that if the history of her youthful daughter in America, as seen in the early efforts for her first establish- ment on the part of English friends, in the difficulties encountered in our own county, in the character of many of her leading advocates, both among the clergy and laity, and in the success which, through God's blessing, has crowned their labors, be considered, we have much to interest our minds, and much to endear her to our hearts. And may I not further add, that as there is a Church of England and America which we are allowed to love above all other great divisions of the Church of Christ upon earth, so there is to
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us, my brethren and friends, a Church in Virginia which we may love and care for with a yet more special affection. Is there nothing peculiarly interesting in her history to justify the historiographer of the Church in the United States to choose it for his first effort? Is there nothing in her earliest history to excite even a romantic interest in her behalf, though there be much more to mourn over in the progress thereof? Is there nothing to the same end in her struggles for existence itself at the close of the Revolution, when thousands were crying out, 'Down with her, down with her, even to the ground?' Is there nothing to sustain our faith and excite our gratitude to God in the most unex- pected resuscitation of her from a state of apparent death? Is there nothing to endear her to the heart in the repaired temples of our forefathers, and even in the yet remaining ruins of some of the old ones? Is there nothing to com- mend her to our choice in the character of those individuals and families who, in times of desertion, still adhered to her fallen fortunes, and whose descendants now constitute the great body of her communion? Is there nothing in her well-attended Conventions, and the affection which has ever bound our hearts together on such occasions, to make us love the Church in this Diocese ? Is there nothing to commend it to our affection and confidence in that Seminary which has not only supplied our own State with so many faithful ministers, but whose hundreds of Alumni are to be seen in all parts of our own land; and, yet more, who form so large a proportion, almost, indeed, the entire band of those de- voted missionaries, who in Europe, Asia and Africa, are seeking to spread the glorious gospel through the world ?
"Is it weakness, my friends, to love such a Church, and speak of it sometimes even to boasting? Not, if at the same time we mourn over our unworthiness as members thereof, and do not withhold the candid acknowledgment of
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much error and sin pervading our portion, as well as all other portions of Zion. But with such feeling and confes- sion we may, and I trust all of us will, as to our Church in its wide extension through the earth, and in her special location in our midst, take up the language of one of our sweet hymns:
'Beyond my highest joys I prize her heavenly ways, Her sweet communion, solemn vows, Her hymns of love and praise. If e'er my heart forget Her welfare or her woe, Let every joy this heart forsake, And every grief o'erflow.]
For her my tears shall fall, For her my prayers ascend, To her my cares and toils be given, 'Till toils. and cares shall end.'"'
CONVENTION OF 1852.
Convention met in St. Paul's church, Richmond, May 19th.
Salem Parish, Roanoke county, Rockingham parish, Rock- ingham county, Leighton parish, Cumberland county, St. John's parish, Pleasants county and Ravenswood parish, Jackson county, were admitted into union with the Conven- tion.
The following series of resolutions were offered, favoring the establishment by the General Convention, of a Supreme Court of Appeals :
Whereas, a canon was proposed in the General Convention of the Protestant Episcopal Church, at its last session, providing for the insti-
1
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tution of a Supreme Court of Appeals, to determine questions of law, upon proper appeal from the ecclesiastical authority of any Diocese; and whereas this Convention believes such appellate tribunal, organized upon just principles, would tend to promote the best interests of our Zion; and whereas it was decided by the House of Deputies that the subject was of importance, and should be referred to the next General Convention; and whereas it may be supposed the national legislature of our Church will be somewhat influenced in its judgment by an expression of the known wants of their constituents; therefore-
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