Chapter 5

To all Thy servants, Lord, let this Thy wondrous work be known; And to our offspring yet unborn, Thy glorious power be shown.

Let Thy bright rays upon us shine, Give Thou our work success; The glorious work we have in hand Do Thou vouchsafe to bless.

DR. TATLOCK'S ADDRESS.

After the hymn, the Rev. William Tatlock, D.D., Rector of St. John's Church, Stamford, a member of the Standing Committee of the Diocese, and during Dr. Beardsley's absence its President, addressed the Bishop as follows:

_Dear Bishop_:

The clergy of your diocese, assembled to welcome you on your return from Scotland, can find no better words in which to do it than some which were used on the similar occasion one hundred years ago. "We embrace with pleasure this early opportunity of congratulating you on your safe return to your native country, and on the accomplishment of that enterprise in which, at our desire, you engaged. Devoutly do we adore and reverently thank the great Head of the Church that He has been pleased to preserve you." The voyage to-day is neither "long" nor "dangerous," but we have followed you with our prayers, and have rendered our thanksgivings that He has conducted you in safety to the haven where you would be. We are glad to know that the voyage was more prosperous than a century ago it was wont to be, and that you and the four honored brethren who accompanied you have not experienced the old proportion of fatalities. We greet them and welcome them with you. We appreciate most warmly the courtesy with which you were received--how could it have been otherwise, indeed?--and the greeting you have had from those who in this generation bear the historic names of Nelson and Douglas and Gordon; and that Wordsworth and Harold Browne have met with the master in theology at whose feet so many of the American clergy have sat. The desire has at last been gratified, which of late years has been so generally-felt, that the mother churches of Scotland and England might have opportunity to receive and welcome _you_ as the representative, duly accredited by her bishops, of the Church in America; that one who does not seek occasions, but whom occasions seek, should speak for her on this worthy occasion in commemoration of the great founder of her Episcopate. We believe that this interchange of courtesies and sympathies, especially between the Churches in Scotland and Connecticut, will gladden and strengthen both in their common work for the Master through the century to come.

If a regret may properly be expressed on this occasion of rejoicing, it is that the Primus of Scotland and the Primate of all England were hindered from personal participation in an occasion which had their warmest sympathies, Seabury's consecration will always be the poetic incident in American Church history, and it would have been a sweet revenge of time to have had them united in the ratification of an act of piety and charity which the predecessor of the one did not dare, and of the other dared to do. Of that act and its momentous issues so much has been and will be said, and more fittingly, both here and elsewhere to- day, that it is enough if the churchmen of Connecticut be permitted now to say through me, that it is a privilege for which they are deeply grateful to have been instrumental in bringing about the very first movement of the Church in Britain from an insular to a Catholic position; in demonstrating--to quote the words of Lord Nelson uttered in your hearing at Aberdeen--"that establishment and endowment are not necessary to Church life." For it is to be remembered that not only was there not an Anglican bishop exercising acknowledged jurisdiction in America before Seabury, but there was not an Anglican bishop anywhere outside of the British Isles. Our fathers, sending Seabury for consecration, awakened the English Church to the consciousness that it had a duty to the world in extending its episcopacy beyond the shadow of its cathedrals and palaces. For this great result, "so far beyond what they had hoped for," of their wise and holy enterprise, we humbly adore the great Head of the Church on this hundreth anniversary of its inception in the consecration of the first bishop of Connecticut.

For thirty-three years, dear Bishop, chief pastor of the first American diocese, you have carried on wisely and well the work which Seabury began, going in and out among us with the pastoral spirit in your heart, of which the graceful gift of the Scottish Church to you is the expressive symbol: "To the flock of Christ a shepherd." We welcome you once more to your home and to ours; to the diocese you love and serve; to the parishes which love and reverence you; and to the institutions you have founded and fostered. You have been absent from us long enough for our comfort and, as we gladly believe, for yours. Fourscore and four years of the eighteenth century Connecticut endured to have its bishop on the other side of the Atlantic. Three months is enough in the nineteenth. May the twentieth find you here, with pastoral staff in hand, and loyal hearts and sustaining hands of clergy and laity all around you, and half a century of episcopal work behind you--a golden track of useful and honored years; and before you the large reward--"not of debt but of grace"--for the due use of the many talents and the fulfilment of the large responsibilities entrusted to the fourth bishop of Connecticut.

And with this welcome to you and your companions--our representatives--we would renew the expression of the pious hope with which a hundred years ago the clergy of Connecticut concluded their address of welcome to their first bishop: "Wherever the American Episcopal Church shall be mentioned in the world, may this good deed, which the Scottish Church has done for us, be spoken of for a memorial of her!"

THE BISHOP'S REPLY.

Bishop Williams replied:

I cannot express to you, my dear brother and my dear brethren, the thankfulness--and I think I may speak for my brethren of the delegation to Scotland--with which your kind words fill my heart. I can truly say that I saw no brighter day than that on which I returned to my own diocese, my clergy, and my people. And I say this with a full recognition of the great joy and gladness of those days in Aberdeen, the memory of which must abide while life shall last.

The memories of the past, the blessings of the present, the hopes of the future, all centred there, roused all souls, sank into all hearts. It was a great sight to behold the Churches in Scotland, England, Ireland, and America, together with those of the dependencies of Great Britain, and from the islands of the sea, lands that no one knew of a hundred years ago. It told its own story, made its own impression of unity and brotherly love, "the unity of the Spirit in the bond of peace."

No description can tell you sufficiently of the warmth of our welcome and the abounding hospitality which met us. You must have heard the kindly word, and looked into the beaming eye, and felt the hearty hand-grasp, to make those things real. And far down underneath all, giving life to all, was the deep sense of that communion in which by the fourfold Apostolic bond we were bound together in Christ Jesus.

I have asked the brethren whom you so kindly sent with me to say something to you, one of the past as contrasted with the present, another of the first day, and another still of the second day of the commemoration at Aberdeen.

DR. BEARDSLEY'S ADDRESS.

The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address:

So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her bishops a century ago should venture an act which the bishops of the Church of England declined to undertake?" The question involves an answer which goes back a century farther, even to the time when Episcopacy was established in Scotland as a state religion under the reign of the Stuart kings. The revolution of 1688 caused the fall of James II., king of Great Britain and second son of Charles I., and with him fell the Episcopal Church in Scotland, as an establishment William, the Prince of Orange, had married his daughter Mary, and fitting out an expedition when the people were ripe for a change, he invaded England, and seizing the throne, was crowned with his wife to the sovereignty of the realm. The Church of England took a prominent part in forwarding this revolution, which was a religious one in its origin, and in transferring the crown, on the abdication of James II., to the heads of William and Mary. The Anglo-Saxon mind combines with love of liberty a veneration for national institutions and traditions. It resisted in this instance the determination of the king to render himself absolute and restore the Roman Catholic religion in England. Hence the English Church as a whole felt herself bound to cast off allegiance to him, for, in addition to the various oppressions which he had heaped upon her, he had sought in the character of supreme governor to force upon her the adoption of doctrines and ceremonies contrary to those which she was under the most sacred obligations to hold and defend.

But it was not so with the Scottish Church. James had never tyrannized over her or harassed her with oppressions, and therefore she continued to assert her allegiance to him, and, of course, to recognize the claims of his descendants. The Scottish bishops were in the English line of succession from leel-with orders as valid as those of the Archbishop of Canterbury--but, because they cast in their lot with the house of Stuart and refused to take the oath of allegiance to the new sovereign or to pray for him in their liturgy, they and their flocks were put under disabilities and subjected to the severest penalties, without producing the effect, however, of changing in the slightest degree their religious or political sentiments. Three times within the next half century a part of the Scottish people rose in arms against the king of England in favor of the exiled Stuart family, the last formidable rising being in 1745, under Charles Edward, the Pretender, who was disastrously defeated at the battle of Culloden; and then the worst horrors of civil war followed; parsonages and places of worship were destroyed, more stringent laws were enacted against the sympathizers with the Stuart dynasty, and the Episcopal clergy were forbidden to officiate except in private houses, and then only for four persons besides those of the household, or if in an uninhabited building for a number not exceeding four. For a first offense they were subject to imprisonment for six months, and for a second to transportation for life to the American plantations. Laymen attending a prohibited meeting were liable to a fine of five pounds for the first offense and an imprisonment of two years for the second.

This was the state of things when Seabury (afterwards bishop) embarked in mid-summer, 1752, for Scotland to attend a course of medical lectures at the University of Edinburgh, and upon its completion to proceed to London and receive Holy Orders in the Church of England. On the morning of the Sunday after his arrival in Edinburgh, he inquired of his host where he might find an Episcopal service, and was answered: "I will show you; take your hat and follow me; but keep barely in my sight, for we are closely watched and with jealousy by the Presbyterians." He followed him through narrow, dirty lanes and unfrequented streets, and finally disappeared in an old building several stories high, and ascended to an upper room where a little band of faithful churchmen had gathered to worship God in the forms of the liturgy and according to the dictates of their conscience. That building stood until a few years ago. A friend in Edinburgh gave me a photograph of it, which is valuable as showing the uninviting quarters to which the poor Episcopalians were driven in those days to find freedom in their religious services. The upper room where they met was acquired by purchase in 1741, and the tradition is that the person who sold it, being an invalid churchman, reserved to himself the right to occupy an apartment on the same floor with a window opening into it that he might hear and share in the service. A new church, retaining the old name, St. Paul's, Carubber's Close, has been built on the ancient site with space for future enlargement, and it was my privilege to preach in this church last September, and a very attentive congregation helped to brighten for both myself and Professor Hart, who accompanied me, the interesting historic associations.

Well, two and thirty years pass away and the same Seabury who joined in the worship offered there under such discouraging circumstances has crossed the Tweed and appears in an upper-room in Long-Acre, Aberdeen, to receive a spiritual gift which for reasons of state had been refused him by the bishops of the Church of England.

The old Scottish Church, sometimes called the catholic remainder of the ancient Church of Scotland, differed in no essential particular from the Church of England except that she did not lean upon apolitical Episcopacy--an Episcopacy directed and controlled by parliamentary legislation. She was now in the lowest depths of depression and adversity. Her bishops had become reduced to four and her clergy to forty, and these ministered, it is true without molestation for the most part, to the little remnants of faithful churchmen scattered through the cities and villages of the land. Probably the feeling among outsiders was that the Scottish Episcopal Church would never again have much influence or attract many adherents. Three of the four bishops, however, when duly applied to, took the matter of raising Dr. Seabury to the apostolic office into immediate and solemn consideration and consecrated him without delay. One of them said: "I do not see how we can account to our great Lord and Master, if we neglect such an opportunity of promoting His truth and enlarging the borders of His Church."

And for whom did they consecrate this bishop, but for Connecticut, whose clergy with far-seeing wisdom had taken the earliest steps after the independence of the colonies to secure the Episcopacy-- a boon which, though greatly desired and needed in this country, had long been sought for to no purpose? The Church in Connecticut, and indeed in all the American colonies, was at this time in a critical, headless condition--living, yet on the verge of death, and something must be done to save and restore what was so broken and disordered. I suppose there could not have been more than two hundred Episcopal clergymen, if there were as many, in all the colonies at that date, and fourteen of them were in Connecticut ministering to weak and diminished flocks that had more to hope and pray for than in human probability they were likely to realize.

How much did that simple consecration service in the upper-room in Long-Acre, Aberdeen, open up for Churches of the one faith! If the act was not sublime in itself, it was the beginning of a sublime history, and the English Church thereupon awoke to a sense of her duty to the child she had long nursed in the colonies and now left friendless and forlorn, as well as to a more decent recognition of the poor, down-trodden Scottish communion. The offensive laws which had been for some time comparatively inoperative were soon repealed or modified by act of Parliament; and the laity, more than the clergy, felt the advantage of the relief gained, which was fully secured to them by legislative enactments half a century later. The House of Hanover was entirely accepted and prayed for in the Scottish as in the English liturgy. Then the Episcopal Church in Scotland began to rise from the dust, and to-day she has seven bishops and two hundred and seventy clergymen, with a zealous and hearty laity who are not content to possess spiritual privileges without making them practically useful. We were all struck with the reverence among the Scottish people for the fourth commandment, and with the spectacle of goodly numbers of every religious denomination going to the house of God in company. I am sure they quite surpass the Americans in the regularity of their attendance upon public worship, and a Scotch mist, which oftentimes is about equal to a New England rain, seems not to be considered a sufficient excuse for staying at home when the Lord invites us into His sanctuaries. The external improvement, or rather advancement, of the Scottish Church is seen in various things. Her decayed and barn-like churches have been succeeded by substantial and appropriate, and in many cases beautiful edifices, and altogether she is now in a better condition, with brighter prospects, than at any period in her previous history.

But leaving Scotland, how does the contrast stand with the American Church as placed along with her condition one hundred years ago? Connecticut has her one bishop, but her fourteen clergy have increased to nearly two hundred, and her parishes have fourfolded in numbers, and more than fourfolded in strength, activity, and generosity. When Leaming preached the sermon before the convention of the clergy in Middletown at the welcome given to Seabury on his return from Scotland, the Church was so insignificant in the State that no notice was taken of the occasion in the contemporary prints, and she was so poor that it was a problem how the parishes could decently support their rectors, now that the stipends of the Society for the Propagation of the Gospel had been withdrawn. Seabury himself, writing to a Scottish bishop three years later, said: "We have now sixteen presbyters in this diocese and four deacons who will soon be in priests' orders. Four more--i. e., twenty-four in the whole--will be as many as the present ability of the Church can support. It does, however, grow, and converts from Presbyterianism are not unfrequent." The growth has been so great that at our last annual convention in this diocese the reported contributions, including parochial expenses and salaries, amounted to upwards of $620,000, and if there had been no omissions to make returns the aggregate would have--been considerably larger. If we give a moment's attention to the whole Church in the country, we find that we have sixty-six living bishops, the list from Seabury down numbering one hundred and thirty-four; and the clergy in all the dioceses and missionary jurisdictions must be well nigh on to four thousand.

It is in no spirit of boasting that we make this comparison. "Not unto us, O Lord, not unto us, but unto Thy Name give the praise, for Thy loving mercy and for Thy truth's sake." Yet it is becoming on this one-hundredth anniversary of the consecration of the first bishop of Connecticut to remember that results under God have flowed from it so vast in extent that no human eye could have forseen them at the time; no human heart could have believed that the Episcopal Church in America, cemented in one body and carrying with united zeal her doctrines and ritual into every part of our great republic, would so soon verify in a broader sense than he used them the words of the ancient seer: "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign-aloes which the Lord hath planted." It is becoming also on this anniversary to remember with profound gratitude that we live in an age when happily persecution for the sake of religion has passed away, and when the ever old but ever new commandment of peace and love rises above sectarian strife and projects its influence into whole communities of earnest and believing souls. The responsibilities entailed upon us by our position and our prosperity are to be read in the light of history, and fulfilled in the fear of God and in the faith of "the Church which is the pillar and ground of the truth."

REV. MR. NICHOLS'S ADDRESS.

The Rev. W. F. Nichols, Rector of Christ Church, Hartford, and chaplain to Bishop Williams in his recent visit abroad, spoke of the first day of the commemoration at Aberdeen:

He said it would be useless to deny that there was an individual pleasure in having this welcome to round out the happiness of getting back to one's home and one's work, as there was an individual pleasure at the honor the diocese had put upon those whom it had sent with the bishop to Aberdeen, and an individual appreciation of the prayers that had been offered on both sides of the Atlantic, in private as well as in public, for preservation on the journeyings by water and by land--an individual appreciation, too, of what it was to have around the family altars and the church altars in Scotland as well as in our own country, voices joining with those on shipboard in the lines:

"O hear us when we cry to Thee For those in peril on the sea";

and so he ventured personally to thank him who had so kindly spoken the words of welcome and through him the diocese.

But he did not forget that this was not a welcome to which he should reply as an individual, but one extended to an embassy returning from a sacred mission. An embassy responding to its welcome would naturally refer to two things: the one, the immediate facts and occurrences of its visit; and the other, the bearings of the visit upon the relations between the two countries concerned, Others would do this fully on more general lines; it had been assigned him to speak more especially of one of the days of the celebration at Aberdeen, and that was Tuesday, October 7th. Taking up the first of the two things which an embassy would naturally report upon, he spoke of the events of the day--the Holy Communion in the six churches of Aberdeen and in private chapels at 8 o'clock; the principal service at St. Andrew's Church at 10 1/2 o'clock, with the sermon by our own Bishop from Isaiah lx. 5; the two hundred clergy (including eighteen bishops from Scotland, America, England, Ireland, and the colonies), the large congregation, the use of the Scotch Office for the Holy Communion, both at the early and the later services; and also, briefly, of St. Andrew's Church and its decorations. In speaking of the photograph of the clergy who were present, which was taken at the close of the service, he pointed out two curious facts about the groups: without any prearrangement, part of an American flag had been taken on the plate; and then the only clerical descendant of Bishop Skinner present--the Rev. J. Skinner Wilson--stood by the side of the only clerical descendant present of Bishop Seabury-- the Rev. Dr. W. J. Seabury of New York city.

He gave some description of the banquet held at Music Hall in the afternoon, and of the speeches of those who proposed and those who responded to the toasts, especially the toast to "The Church in America," proposed by Dr. Wordsworth, Bishop of St. Andrews, and responded to by our own Bishop. He referred to some letters which those who had read the Aberdeen papers sent home had seen, in which there was discussion of the phrasing of the toast "The Church _in_ Scotland." He said it did not become him to comment on the discussion at such a time, only if they should think of making any change in the phrasing at the next centenary it occurred to him that "Scotland in the Church" might be tried.