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ant Episcopal Church, we commend to your observance the following sentiments concerning doctrine and worship. We refer you, at the same time, for these and other objects of your mission, to our resolutions on the proceedings of the late convention in New-York.

"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 obstacles which stand in the way of union among Christian societies, are too often founded on matters of mere form. They are surmountable, therefore, by those who, breathing the spirit of Christianity, earnestly labour in this pious work.

"From the Holy Scriptures themselves, rather than the comments of men, must we learn the terms of salvation. Creeds therefore ought to be simple: and we are not anxious to retain any other than that which is commonly called the Apostles' Creed.

"Should a change in the liturgy be proposed, let it be made with caution: and in that case, let the alterations be few, and the style of prayer continue as agreeable as may be to the essential characteristics of our persuasion. We will not now decide, what ceremonies ought to be retained. We wish, however, that those which exist may be estimated according to their utility; and that such as may appear fit to be laid aside, may no longer be appendages of our Church.

"We need only add, that we shall expect a report of your proceedings, to be made to those whom we shall vest with authority to call a convention."

The intercourse with the court of Denmark, noticed in the proceedings of Pennsylvania, having been communicated by the governor of Virginia to the body now assembled; their deputies were instructed to lay the same before the General Convention.

This convention of Virginia, issued an address to the members of the Episcopal Church throughout the state; in order to excite a zeal for the reviving of the communion,

They passed rules, forty-three in number, for the government of the Church in Virginia, extending to a great variety of particulars. In these rules they made direct provision for the trial of bishops and other clergymen by the convention: the matter concerning which there has been so much dissatisfaction, because of its not being directly provided against by the General Convention held within a few months after this convention held in Richmond.

G. Page 27. Of the Convention in Philadelphia and Wilmington, in 1786.

The Rev. David Griffith, D. D. rector of Fairfax parish, Alexandria, Virginia, who had been elected to the episcopacy in that state, presided in this convention. Francis Hopkinson, Esq. was the secretary. The convention was opened with a sermon by the president of the preceding

convention.

The convention assembled under circumstances, which bore strong appearances of a dissolution of the union, in this early stage of it. The interfering instructions from the churches in the different states-the embarrassment that had arisen from the rejection of the proposed book in some of the states, and the use of it in others-some dissatisfaction on account of the Scottish Episcopacy-and, added to these, the demur expressed in the letter from the English bishops, were what the most sanguine contemplated with apprehension, and were sure prognostics of our falling to pieces, in the opinion of some, who were dissatisfied with the course that had been taken for the organizing of the Church. How those difficulties were surmounted, will be seen.

In regard to the interfering instructions, they were all silenced by the motion that stands on the journal, for refering them to the first convention, which should meet fully authorized to determine on a Book of Common Prayer. The instructions, far from proving injurious, had the contrary effect; by showing, as well the necessity of a duly constituted ecclesiastical body, as the futility of taking measures, to be reviewed and authoritatively judged of, in the bodies of which we were the deputies. Such a system appeared so evidently fruitful of discord and disunion, that it was abandoned from this time. The author, who had contemplated the meeting of the interfering instructions with the motion recorded as his own on the journal, was especially pleased with the effect of it-the silence of unnecessary discussion.

Between the deputies of the churches which had received, and those of the churches which had rejected the proposed Book, or else been silent on the subject; the expedient was adopted, of letting matters remain for a time in the present state with both.

The question of the Scottish Episcopacy gave occasion

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to some warmth. That matter was struck at by certain motions which appear on the journals, and which particularly affected two gentlemen of the body; one of whom— the Rev. Mr. Pilmore-had been ordained by Bishop Seabury; and the other, the Rev. William Smith-the younger gentleman of the convention of that name-had been ordained by a bishop of the Church, in which Bishop Seabury had been consecrated.. The convention did not enter into the opposition to the Scottish succession. motion, as may be seen on the journals, was made to the effect, by the Rev. Mr. Provoost, seconded by the Rev. Robert Smith, of South-Carolina, who only, of the clergy, were of that mind. But the subject was suppressed as the journal shows-by the previous question, moved by the Rev. Dr. Smith, and seconded by the author. . Nevertheless, as it had been affirmed, that gentlemen ordained under the Scottish succession, settling in the represented churches, were understood by some to be under canonical subjection to the bishop who ordained them; and as this circumstance had been urged in argument; the proposal of rejecting settlements under such subjection was adopted; although Mr. Pilmore denied that any such thing had been exacted of him. As the measure is stated on the journal, to have been carried on the motion of the author; he thinks it proper to mention, that he never conceived of there having been any ground for it, other than in the apprehension which had been expressed. This temperate guarding against the evil, if it should exist, seemed the best way of obviating measures, which might have led to disputes with the northern clergy. The line of conduct taken, drew off from the meditated rejection some lay gentlemen; who would otherwise have warmly pressed the objections which occur, against the circumstance that had been imagined.

The letter from the English bishops, in answer to the address of the former convention, came to hand not long before the meeting of this. All that could be done in the present stage of the business, was to acknowledge the kindness of their letter, to repeat the application for the Episcopacy, and to re-assure them of attachment to the system of the Church of England. This was accordingly done, in a letter drafted by the Rev. Dr. Smith, but considerably altered on a motion of the Hon. John Jay, Esq. who thought the draft too submissive. It was in substance an expression of gratitude for the fatherly sentiments contained in the

letter of the right reverend prelates; an assurance of there being no intention of departing from the constituent principles of the Church of England; an expectation that the proposed alterations had been received; and a repetition of the request of the former address.

This second application went with no small advantage, from the alterations made in the constitution, before the receiving of the objections made against it, on the part of the English bishops. The issue of this branch of the business may serve, not only for a caution against being precipitate, but for encouragement under inconveniences resulting from the precipitancy of others. In the preceding year, the points alluded to were determined on with too much warmth, and without investigation proportioned to the importance of the subjects. The decisions of that day were now reversed-not to say without a division, but-without even an opposition.

The general temper of moderation displayed in the letter of the archbishops caused it to be a matter of surprise, that the only thing which looked like a condition made on the subject of the Common Prayer Book, was the restoring of the clause concerning the descent into hell, in the Apostles' Creed. The undeniable fact, that the clause had been an addition to the original creed, occasioned a criticism on the expression in the letter-its "integrity;" to which, it was required to be "restored." Besides, as the clause is not understood in the general acceptation of the words; and as they who hold it in the strict sense must ground it on very uncertain authority of scripture; it was thought, that more stress was laid on this particular, than the comparative importance of the alteration merited. This can be accounted for no otherwise, than by the facts which have been mentioned. It is true, that the clause is stated to have been introduced, in opposition to an ancient heresy -meaning the Apollinarian. Is it necessary, then, that every heresy should be denied, in so short a formulary as that of the Apostles' Creed?

The members of the convention were doubtful, how far the restoring of the Athanasian Creed was contemplated by the archbishops as an essential condition. In that case, the matter was desperate; because, although there were some who favoured a compliance, the majority were determined otherwise; among whom were two members present, who had been chosen to the Episcopacy; and who voted against the restoration, as appears on the journal. It was however

thought, that the words did not import absolute requisition. The author will here record his opinion, afterward formed in England. It is, that the inclination of the archbishops on that head was, not to give any trouble, but only to avoid any act or omission, which might have been an implicating of themselves and of their Church. His reason is, that in one of the conversations of Bishop Provoost and himself with the archbishop of Canterbury, he brought this matter forwards; evidently intending to say as much of it as he did, and no more; and not wishing a discussion of the point. What he said, was to this effect:"Some wish that you had retained the Athanasian Creed: but I cannot say that I am uneasy on the subject; for you have retained the doctrine of it in your liturgy; and as to the creed itself, I suppose you thought it not suited to the use of a congregation." Then, without waiting to hear whether this were the reason or not, he passed to another subject; and never introduced that of the Athanasian Creed again.

It was a matter of wonder, that there was not laid in the letter, more stress on the Nicene Creed, than on the Athanasian. To the latter, there are other objections than its protest against Arianism and Socinianism: objections which have weight with many, who are not either Socinians or Arians. It had been expected, that the Nicene, being the faith of the early Church, would have been more strongly insisted on by the English bishops; of whom not more than two or three-and perhaps they unjustly-were suspected of being at all inclined to the opinions alluded to. Probably the opposition to them, apparent in the liturgy, was what principally gave satisfaction. In what is here said, it is not designed to hold up the necessity of the use of the Nicene Creed in the liturgy, but there is pleaded for the making of it a part of the declared faith of the Church; which may be done, without a congregational repetition of it. Even to this there is no objection made. The distinction is grounded on the circumstance that what was sufficient as a symbol of profession in the primitive Church, must be so now; unless on the principle already adverted to, of contradicting all errors in the forms of our devotions. To what this leads, is very evident; or rather, it is impossible to calculate. The question as to the Nicene Creed had been determined in the preceding session.

The moderation of the letter of the archbishops on the subject of the ecclesiastical constitution, and especially the manner of the objection to the part of it which was cer

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