Still, ready as they were to take the responsibility, and even the possible dangers, of consecrating the applicant for the Episcopate, there were some further questions to be asked, and at least one doubt to be removed. They owed it to themselves, and to the Church of God, to be well assured of "the candidate's learning, piety, and principles," and also "to know whether the proposal was only from himself, or if it was a plan laid with his American brethren, and if he was recommended and his consecration solicited by them." It is needless to say that ample and entire satisfaction was given on both these points.
One thing—and it brings out the doubt just alluded to-the Scottish bishops could not quite comprehend. Says Bishop Skinner, speaking for his brethren as well as for himself: "I should be glad to know why he [Dr. Seabury] has been refused consecration in England; as I cannot conceive any good reason for denying this, after what Government has already yielded to the United States. The Bishop of London, I presume, does not now think of exercising any spiritual jurisdiction where the secular power of Britain is no longer acknowledged. And if all the respectable characters you mention would secretly rejoice at the establishment of Protestant Episcopacy in America, even through Scotland, there must be some ostensible reason for their withholding that confidence and support they would otherwise give to this proposal." [Footnote: Letter to Dr. Berkeley, under date of Nov. 29, 1783.]
Long years of suffering had taught the Scottish bishops caution, nor can it be wondered at that while they were "keenly alive to the necessity of preserving the Scottish Church from the odium that would have been incurred by any hasty or mistaken step," they were also "utterly at a loss to understand why considerations of a purely political kind should have had such enervating influence on the English bishops as to render them passive spectators of the destitution of their American children." Brave men, men ready to run needful risks and meet unavoidable dangers, are not the men who are willing to be made cat's-paws. How the doubt was resolved I am unable to say. That it was resolved is certain; since on the 8th of December, 1783, it was known that consecration could be obtained in Scotland.
Just here the questions arise: Why, if the Scottish bishops were ready to proceed to consecration in December of 1783, was that solemn act deferred for near a twelve-month—till November of the following year? And why did Seabury himself delay his application to Scotland till August of the same year? The answer is found in Seabury's own letter of August, 1784, already quoted, in which he formally applies to the bishops of Scotland. He says: "With regard to myself, it is not my fault that I have not done it before, but I thought it my duty to pursue the plan marked out for me by the clergy of Connecticut, as long as there was a probable chance of succeeding." [Footnote: Seabury's letter to Dr. Cooper of August 31, 1784. On the back of this letter there is a note, written either by Bishop Skinner or, more probably, by his father, the Rev. John Skinner of Linshart, in these words: "Dr. Berkeley, in consequence of some fear suggested by Bishop Skinner, wrote the present Archbishop of Canterbury [Dr. John Moore] that application had been made by Dr. Seabury to the Scottish bishops for consecration, and begged that if his Grace thought the bishops here ran any hazard in complying with Seabury's request, he would be so good as to give Dr. Berkeley notice immediately; but if his Grace was satisfied that there was no danger, there was no occasion to give any answer. No answer came." Scottish Church Review, i. 113. In view of all these facts and circumstances, how utterly preposterous is the gossiping story retailed by Granville Sharpe!]
The explanation was satisfactory, and on the 2nd of October, Bishop Kilgour, the Scottish Primus, wrote: "Dr. Seabury's long silence, after it had been signified to him that the bishops of this Church would comply with his proposals, made them all think that the affair was dropped, and that he did not choose to be connected with them; but his letter, and the manner in which he accounts for his conduct, give such satisfaction, that I have the pleasure to inform you that we are still willing to comply with his proposal to clothe him with the Episcopal character, and thereby convey to the Western world the blessing of a free, valid, and purely ecclesiastical Episcopacy; not doubting that he will so agree with us in doctrine and discipline, as that he and the Church under his charge in Connecticut will hold communion with us and the Church here on catholic and primitive principles; and so that the members of both may with freedom communicate together in all the offices of religion." Reasons are also given why the consecration should take place in Aberdeen.
To this letter of the Primus, Seabury replied at once, expressing to the Scottish bishops his thankfulness "for the ready and willing mind which they manifested in this important affair," and giving utterance to the prayer—how wonderfully answered!—"May God accept and reward their piety, and grant that this whole business may terminate to the glory of His name and the prosperity of His Church!"
The way seemed now to be cleared; and the 5th of November found Seabury in Aberdeen. One might reasonably have supposed that all difficulties were now surmounted. But it was not so. It is not necessary to go into details; they would simply set forth a painful story of human infirmity and self-seeking. It is enough to say that while Seabury was travelling northward a letter—inspired at least by a clergyman in America—was sent from London to the Scottish Primus, containing a personal attack on the bishop-elect, and warning the Scottish bishops of the unknown evils that would follow on his consecration. The manly uprightness and good sense of Bishop Skinner dispersed these unsubstantial mists of detraction if not of malice, and he thus disposed of the unworthy attempt to injure Seabury and intimidate his consecrators: "I cannot help considering the whole of this intelligence as a mean and silly artifice of some enemy to Dr. Seabury, who secretly envies us the introducing such a worthy man into America in the character of a bishop, a character I am fully satisfied he is in every way qualified to support with honor to himself and all concerned with him. For if there be truth and candor in man, I honestly declare I think it is in Dr. Seabury." [Footnote: The letter to the Primus with the other correspondence is given in the Scottish Church Review, i. 111-118.]
We have reached, at length, the consummation of this more than knightly quest, this veritable pilgrimage, the story of which I have tried to tell. When I began it last year, I asked you to go with me, in thought, to a secluded inland village in our own Diocese. Now I must ask you to go with me to a grey old city, the capital of northern Scotland, which looks out upon the German ocean. It is a place of old renown, for it had a name before one civilized man had set foot on this northern continent. Did time permit, much might be said about it; for it was once the home of Hector Boethius, praised by the great Erasmus, and in far later times the home, also, of Forbes of Corse and Henry Scougal; and its clergy and people in 1639 refused the "solemn League and Covenant" until it was forced upon them at the point of the sword, and renounced it when the pressure was withdrawn. It is sometimes called "the city of Bon-Accord," from the legend of its arms. And that legend must always for us have a higher than any earthly application, for it must always speak to us of "the unity of the Spirit in the bond of peace." Nor ought another thing to be forgotten to-day. The first place in which a clergyman in English orders ever officiated in Connecticut—as a clergyman of the Church of England—was here in New London, destined to be the home of our first bishop; and that clergyman was the Rev. George Keith, a native of Aberdeen. [Footnote: He was the guest of the Rev. Gurdon Saltonstall, minister of the town, who afterwards presided at the discussion in the Library of Yale College in 1722. The service in New London was Sept. 13, 1702.]
Passing into the part of New Aberdeen known as the Long Acre, and ascending to "a large upper room" in the house occupied by the Coadjutor-Bishop of the Diocese, we find ourselves in the midst of a large congregation of the clergy and the faithful and in the presence of the three officiating prelates. Two [Footnote: Robert Kilgour, Bishop of Aberdeen, and Arthur Petrie, Bishop of Moray. ] are men far on in years; one [Footnote: John Skinner, Coadjutor of Aberdeen.] is in the full maturity of his manhood, and to him is committed the office of the preacher. As the sermon ends, we hear the words of the concluding verses of the ninetieth Psalm, in the version of Tate and Brady—the last two of which, as we read them with the story of the succeeding century in mind, may also seem a prophecy:
"To all Thy servants, Lord, let this Thy wondrous work be known;
And to our offspring yet unborn, Thy glorious power be shewn