Chapter 13

No words of mine can convey to you the feelings of gratitude which animated the hearts of all Scottish Churchmen when they heard of your remarkable kindness in coming to our shores at this time to celebrate with us our service of praise and thanksgiving to Almighty God for the blessing He has bestowed upon the work of our fathers. As a small testimony to their venerable father and to the Church of his diocese, they ask Bishop Williams to accept this pastoral staff. May I point out that there are portrayed on this staff figures which represent the history of the Church in this land, and therefore a great chapter in the history of the American Church. You will find on the staff the figure of St. Andrew, the patron saint of Scotland; you will find also the figure of St. John, reminding you that Christianity reached Scotland from Eastern sources; you will find the figure of St. Ninian, uniting the Scottish succession and ministry with the Celtic Church; and you will find the figure of St. Augustine, signifying that act of brotherly love and communion which we received from the English Church, restoring to us the Episcopacy which in troublous times had been lost; you will also find the figure of that Primus of the Church who was the chief consecrating bishop of your venerable Seabury, and you will find also the figure of Seabury himself. In the head of this staff you will recognize the figure of the great Head of the Church giving His divine commission to St. Peter and to all others ordained and consecrated to the same sacred office: 'Feed my sheep; feed my lambs.' I will rejoice to think that this staff, which you and your successors will carry on your confirmations and visitations and other episcopal acts, by reminding you of the sanctuary where we have just now held our great service to God, and of the figure of the Good Shepherd which stands over its altar, will not only recall to you the pastoral work in which it is your high office and privilege ever to minister, but will encourage you to seek also the blessing and the favour of the chief Bishop and Pastor of souls. In now presenting you with this emblem of your sacred office, as I have the privilege of doing on behalf of the Scottish Church, I may mention that many of the offerings that have been given towards it have been the pence of the very poorest in the land.

Bishop Williams, in acknowledging the presentation, said:

There are times and things concerning which words utterly fail and must fail to give utterance to the feelings of the heart, and this, let me say, is one of those times--a day that I can never forget, a day for which--though most unworthy of what has been given me--I must always feel the devoutest thankfulness to Almighty God. A hundred years ago you gave my great predecessor here in Scotland the office of Bishop in the Church of God, and now this day, a hundred years after, in the fulness of your loving hearts and kindly remembrances of that great act, you give Bishop Seabury's successor the sacred symbol of the same high office in the Church. I only wish it were given to worthier hands; but I can pledge myself to this, that to my successors as they follow me year after year, and, if God so wills, century after century, the staff will be handed down as a most sacred deposit and memorial. It will drop from many a hand before another hundred years go by and another gathering takes place here in this place of sacred memories, but the office of which the staff is the symbol--that office, I thank God, never dies. Men pass away, the office lives on; and though many hands that shall have held this staff may by that time be folded in the sleep of death, I trust that when the hundred years come round again, my successor may come here, as I, Bishop Seabury's successor, have come, to offer to the Bishops of the Scottish Church, to its clergy, and its faithful laity, the assurance of his deep love and undying gratitude that they were bound together in one common bond of one holy faith, and in a common love of one living Lord and of each other. I trust that that day will show the whole world, as this day has done, "how good and joyful a thing it is for brethren to dwell together in unity."

On the afternoon of the same day a conference was held in the Albert Hall, at which the Rev. Dr. Beardsley read the following paper:

SEABURY AS A BISHOP.

A great deal has been said within the last week--never too much, I trust--of that grand man who left the shores of America a century ago, and came to the mother country in quest of a spiritual gift which, for reasons of state, was refused him by the Bishops of the Church of England.

In the providence of God, and under instructions from the clergy of Connecticut, who selected and sent him over, he found his way to Aberdeen, and was here duly raised to the Apostolic office, and so became the head of an anxious and long-waiting body, as well as the first Bishop of the Protestant Episcopal Church in the United States of America.

The many blessings which have flowed from this act of consecration by the Scottish Bishops have been recognized and recounted again and again, and it is not my purpose to dwell on them now; but rather to speak of that part of the life of Seabury which covers the exercise of his Episcopal office.

But before I proceed to do this, let me step back for a few moments under the arches of history, and make two or three references to show that our Church in America is indebted to Scotland, and especially to Aberdeen, for other favors besides the gift of Episcopacy. You gave us men who were great historic pioneers in our ecclesiastical existence. The Venerable Society for the Propagation of the Gospel in Foreign Parts was chartered in 1701, and for three-quarters of a century its chief field of labor was in New England. This fact may be ignored, but it forms an important and salient feature in its early history; and what is remarkable, the very first missionary sent out by the Society to the American colonies was a native of Aberdeen, George Keith, a school companion of the celebrated Gilbert Burnet, Bishop of Salisbury, whom he mentions in his "History of his own Time." And then that wonderfully numerous tribe or family, which always has its representatives in every Christian country of the wide world, furnished us William Smith, born on the banks of the river Dee, not far from this city, a man with glaring imperfections of character, but a scholar and a divine, who knelt side by side with Seabury in the chapel of Fulham Palace when they were admitted to Holy Orders, and who subsequently became a conspicuous actor in the organization and establishment of our American Church, having been the first President of the House of Deputies, and having guided that body to concurrence with the House of Bishops in revising the Book of Common Prayer and accepting the Scotch Communion-office. We might not have had this office in its present shape had he not risen to favor its adoption when signs of dissatisfaction and a disposition to reject it appeared.

Still again we are indebted to another native of Aberdeenshire, known in our history as William Smith the younger, who went to America soon after the acknowledgment of American Independence, being in Holy Orders which he received in Scotland, and, having served the Church for a time in other States of our Republic, appeared in Connecticut, and held important educational and parochial positions in that diocese. The office for the Institution or Induction of Ministers into parishes or churches, set forth in our Book of Common Prayer, was compiled by him. He was a man of much learning, ardent temperament, and quick impulses. He possessed singular versatility of talents, was a composer of church music, and a constructor of church organs. He was a pioneer in our country in chanting, and did us good service in overcoming or diminishing the popular love for a Puritan style of metrical psalm-singing.

Men of this stamp went to America when our Church was in, or passing through, a broken and disordered condition, and we have reason to be thankful to them for the aid they rendered us when we were sorely in need. I believe we _are_ thankful. I believe there is a growing interest among our people in the Scottish Church, an increasing desire that Churches of the one faith-- English, Scotch, Irish, and American--should have a closer bond of fellowship, and rejoice more heartily in each other's prosperity. It is a good thing that we have come together on this centennial occasion and mingled our congratulations. As we have met here face to face, we have learned to respect ourselves more, and, I hope, to love and respect each other more.

But let me leave these references, and draw your thoughts around Seabury in his Episcopal character. On the morning of a bleak November Sunday in 1784 we enter an "upper room" in Longacre, built and fitted for Divine worship, and find there three of the four bishops then administering the dioceses of the Scottish Church; and after prayers and a suitable sermon, they proceed to consecrate this self-sacrificing servant of God to the Apostolic office. Though the penal laws enacted against the clergy of the Scottish Church had not yet been repealed, their edge had worn away, or they had ceased altogether to be enforced, so that the service was in no manner secret. It was witnessed by a number of respectable clergymen, and a large body of laity, "on which occasion all testified great satisfaction." As the letter of Consecration reads: _Presentibus tam e Clero quam e Populo Testibus idoneis_. The occasion was a memorable and particularly solemn one. Seabury himself said of it: "It was the most solemn day of all my life--God grant I may never forget it."

He preached in the afternoon of the day of his consecration, and his earnestness and manner of address, accompanied with gesticulations, which appear not to have been common in Scotland at that period, made a favorable impression. On his return to London, he stopped at Edinburgh, where his friend and fellow- sufferer in the trials of the American Revolution, Dr. Myles Cooper, with others, welcomed him, and gave him hearty congratulations on the accomplishment of his mission. From this city, he wrote to the Rev. Jonathan Boucher, vicar of Epsom in Surrey, who had interested himself in his application, to acquaint him, as he had promised to do, with the success of his visit to Scotland. "The Church in Connecticut," said he, "has only done her duty in endeavoring to obtain the Episcopacy for herself, and I have only done my duty in carrying her endeavors into execution. Political reasons prevented her application from being complied with in England. It was natural in the next instance to apply to Scotland, whose Episcopacy, though now under a cloud, is the very same in every ecclesiastical sense with the English."

He had grown up and lived hitherto under the influence of the highest veneration for the Church of England, and his attachment to her was still strong, notwithstanding he considered it bad policy that his application for consecration had been rejected by the English Bishops. He began to fear, however, that the Society for the Propagation of the Gospel might cease to aid him, which would be a result to be deplored for other than pecuniary reasons. "Should the Society itself," said he, "be obliged to take such a step, though I shall be sorry for it and hurt by it, I shall not be dejected. If my father and mother forsake me, if the governors of the Church and the Society discard me, I shall still be that humble pensioner of Divine Providence which I have been through my whole life. God, I trust, will take me up, continue His goodness to me, and bless my endeavors to serve the cause of His infant Church in Connecticut. I trust that it is not the loss of 50 pounds per annum that I dread--though that is an object of some importance to a man who has nothing--but the consequences that must ensue, the total alienation of regard and affection."

His path was not yet cleared of trials and perplexities, for on reaching London he found those high in authority so dissatisfied with the step he had taken that they pronounced it _precipitate_. "Since my return from Scotland," said he in his first pastoral letter to the clergy of Connecticut, "I have seen none of the bishops, but I have been informed that the step I have taken has displeased the two Archbishops, and it is now a matter of doubt whether I shall be continued on the Society's list. The day before I set out on my northern journey I had an interview with each of the Archbishops, when my design was avowed, so that the measure was known, though it has made no noise. My own poverty is one of the greatest discouragements I have. Two years' absence from my family, and expensive residence here, have more than expended all I had. But in so good a cause, and of such magnitude, something must be risked by somebody. To my lot it has fallen; I have done it cheerfully, and despair not of a happy issue."

All his apprehensions in regard to aid were realized, though he wrote a most admirable letter to the Venerable Society giving a concise history of his mission to England, and making a pathetic appeal for future remembrance and consideration. After a delay of two months, it was acknowledged by the Secretary without recognizing his official character, being addressed "To the Rev. Dr. Seabury, New London, Connecticut." He was told that his case was comprehended under the general rule, that the charter would not allow the Society to "employ any missionaries except in the plantations, colonies, and factories belonging to the Kingdom of Great Britain."

Bishop Seabury received from the British Government 50 pounds per annum half-pay as a chaplain in the King's American regiment during the War of the Revolution; and a few of his fast friends in England-- among them Dr. Horne, then Dean of Canterbury, Rev. Jonathan Boucher, and William Stevens, Esq.--associated themselves together and engaged to send him annually 50 pounds from the date of his arrival in Connecticut. This engagement was faithfully kept to the day of his death, and was an equivalent for the stipend which had been withdrawn by the Society for the Propagation of the Gospel.

His preparations for returning to America were now completed, and early in March, 1785, he embarked in a ship commanded by Captain Dawson, which sailed from London for Halifax. His main object in going by the way of Nova Scotia was to see the situation of that part of his family then resident in that neighborhood. He is recorded as officiating at Annapolis Royal, April, 1785, and was, therefore, the first bishop of our Church who preached in the Dominion of Canada. Mention is also made of his preaching several Sundays in St. John, New Brunswick, where a daughter with her husband was living at the time.

He landed at Newport, Rhode Island, after a voyage of three months, including his stay in Canada, Monday, June 2Oth; and the next Sunday he preached in Trinity Church in that place, the first sermon of an American bishop in the United States, from the text (Hebrews xii. I, 2): "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Finisher of our faith."

More than half a century prior to this, a great dignitary of the Church of England, Dean Berkeley, after a voyage of nearly five months from Gravesend, arrived at the same port, and preached many times in the same church, which is still standing. The missions of these men had many points of resemblance; but while one, after a trial of more than two years and a half, failed to accomplish his heroic object, and returned to the land of his birth to be honored with a mitre in the see of Cloyne, the other was blessed in his work, and lived to behold the Church in America united in the adoption of a revised liturgy, and settled upon the old "foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone."

The next step of Bishop Seabury was to arrange for a meeting with his clergy, and he wrote immediately to the Rev. Mr. Jarvis, who had acted as their secretary, and invited him to New London to consult with him on the time and place. It was held in Middletown on the 2d of August, 1785--a meeting full of joy to both parties-- and the clergy, in their address of congratulation and formal recognition, said among other things: "We, in the presence of Almighty God, declare to the world, that we do unanimously accept, receive, and recognize you to be _our Bishop_, supreme in the government of the Church, and in the administration of all ecclesiastical offices. And we do solemnly engage to render you all that respect, duty, and submission, which we believe do belong and are due to your high office, and which, we understand, were given by the presbyters to their bishop in the primitive Church, while in her native purity she was unconnected with and uncontrolled by any secular power."

The Bishop opened his reply to this address with hearty thanks to the clergy for their kind congratulations on his safe return, and cordially united with them in their joy for the accomplishment of the important business which he had been excited to undertake. His first ordination was held on this occasion, and steps were taken to make such changes in the liturgy as might be necessary to adapt it to the use of the Church in the new civil relations. But what added to the interest and significance of the occasion was the charge which he delivered to the clergy, so valuable both in its teachings and its connection with American Episcopacy. The three points which he enlarged upon in it were the obligations they were under to be very careful of "the doctrines which they preached from the pulpit or inculcated in conversation"; to be cautious about giving recommendations to candidates for Holy Orders, whose moral character, learning, and abilities were not only to be exactly inquired into, but their good temper, prudence, diligence, and everything by which their usefulness in the ministry might be affected. "A clergyman," said he, "who does no _good_ always does _hurt_; there is no medium." The third point of the charge was upon the necessity of immediate attention to that old and sacred rite handed down by the primitive Church, the laying-on of hands in Confirmation--a rite which, for want of the proper officer to administer it, had hitherto been unused in the American Church.

Seabury had the double work of a bishop and a parish minister, being rector of the church in New London, and meeting its demands with the aid of one of his newly-ordained deacons. His entrance upon the public duties of his Episcopal office in Connecticut had been looked forward to with much curiosity and some prejudice by those outside of the Church. The old Puritan dread of a hierarchy, instilled into the popular mind before the independence of the Colonies, still lingered, and helped to foster the expectation that he would assume great dignity, and appear in a degree of external splendor. There was disappointment in this respect when he began the visitation of his diocese in the simplest and most primitive manner, riding on horseback or in a sulky over rough and circuitous roads, and through regions sparsely inhabited. A plain yeoman, who had never seen a bishop in his robes, and knew not how he would appear in officiating, took an early opportunity to gratify his curiosity and attend a service where he was to preach. The next morning a neighbor, who had not the boldness to follow his example, met him, and asked him what he thought of Bishop Seabury. "Was he proud?" he inquired. "Proud! Bless you, no!" was the reply. "Why, he preached in his shirt-sleeves!"

Beyond the labor of regulating and settling the Church in Connecticut upon right principles, Bishop Seabury was especially anxious that the whole Church in the United States should be so guided as to prevent any division in government, doctrine, and discipline. A Convention was about to be held in Philadelphia to adopt an ecclesiastical constitution and make application for bishops in the English line of succession; and he asked, through Dr. Smith, and renewed the expression of his sentiments in a letter to Dr. (afterwards Bishop) White a few days later, that that body would reconsider certain measures which it had hastily adopted, and which seemed to indicate a forgetfulness that "the government, sacraments, faith, and doctrines of the Church are fixed and settled." Among his words of wisdom and kindness to Dr. Smith were these: "My ground is taken, and I wish not to extend my authority beyond its present limits. But I do most earnestly wish to have our Church in all the States so settled that it may be one Church, united in government, doctrine, and discipline--that there may be no divisions among us--no opposition of interests--no clashing of opinions. And permit me to hope that you will at your approaching Convention so far recede in the points I have mentioned as to make this practicable. Your Convention will be large and very much to be respected. Its determinations will influence many of the American States, and posterity will be materially affected by them. These considerations are so many arguments for calm and cool deliberation. Human passions and prejudices, and, if possible, infirmities, should be laid aside. A wrong step will be attended with dreadful consequences. Patience and prudence must be exercised; and should there be some circumstances that press hard for a remedy, hasty decisions will not mend them. In doubtful cases they will probably have a bad effect."

The action of the Convention in setting forth what is known in American ecclesiastical history as "The Proposed Book" only made him adhere more resolutely to the convictions of his intelligent mind; and his clergy stood by him, and supported him in the sound principles which he maintained. "Depend not on rumors," said one of them, writing to a friend; "the clergy in Connecticut are well pleased with their bishop, and will run the risk of a disunion with the Southern gentry rather than forsake him, if he will stay with us. We hope, however, better things than that." And better things did come to pass. Attempts to cast discredit upon the validity of his consecration, initiated and persisted in mainly by those opposed to him on political grounds, were met in a manly and Christian spirit, and he took the necessary steps to frustrate them without using harsh words or doing more than state simple facts. His second and last formal Charge to his clergy, delivered September, 1786, whether considered in reference to the unbelief of the times, or to the movement of the clergy and laity in the Southern States to revise and alter the liturgy and government of the Church, is a production of remarkable forecast and wisdom. At this time he set forth a Communion-office, agreeably to the terms of the Concordate made with the Scottish bishops, which gradually went into use in the diocese, and traces of this particular office lingered in Connecticut for half a century. When the union of the Church in all the States was consummated in 1789, and the first real General Convention held in that year, consisting of a House of Bishops and a House of Clerical and Lay Deputies, entered upon a review of the Book of Common Prayer, the proposition to insert the Scottish form of consecration was accepted and approved, the words only "That they may become the Body and Blood of Thy most dearly beloved Son," being omitted, and those in the English office substituted.