they fell from their original state by disobedience, and that all
their posterity are not only prone to sin, but do become sinful and
guilty before God.
"5. We believe that God so loved the world that He gave His only
begotten Son to die for it; that Christ appeared in the flesh; that
He set forth a perfect example of obedience; that He purely taught
the truths needful for our salvation; that He suffered in our
stead, the just for the unjust; that He died to atone for our sins,
and to purify us therefrom; and that He rose from the dead and
ascended into heaven, where He ever liveth to make intercession for
us.
"6. We believe that God offers full forgiveness and everlasting
life to all who will heartily repent and believe in the Lord Jesus
Christ; while those who do not believe, but persevere in sin, shall
finally perish.
"7. We believe in the resurrection of all the dead; in a final and
general judgment, upon the awards of which the wicked shall go into
everlasting punishment and the righteous into life eternal."
These were adopted by the church as they stand on April 17, 1848, by a
rising vote. They represent the platform on which Mr. Beecher accepted
the pastorate of the church, and have remained essentially the doctrinal
basis of the church under the pastorates of Dr. Abbott and Dr. Hillis.
It will readily be seen that in general the position of Plymouth Church
was essentially that of the New England churches, and when, after being
trained in orthodox Windsor, Conn., I came to Brooklyn, I found myself
in much the same atmosphere. At the same time there was nothing
hidebound. There was no attempt to draw lines too tight; indeed, there
was little drawing of lines. Principles were stated, and applied.
Description took the place of definition.
One result was the intensifying of certain convictions, and of these the
chief was that the test of belief was the life. Mr. Beecher's breadth of
sympathy on all public questions, manifested particularly in the slavery
discussion, came out if possible more clearly in regard to doctrinal
matters. He made it a principle to seek for the best in every man, and
was very loath to believe evil of anyone. So when men differed from him
in theology his tendency always was to seek for the truth that was
contained in that view, and give it all possible emphasis. In his
preaching he did not feel obliged to guard himself against every
possible misconception, and would speak on a topic or present a truth,
as if for the moment at least, that was the one topic, the one truth, to
be considered. The result was that he was claimed by very nearly every
denomination in the country. When this was done by Universalists or
Unitarians, the old-line Congregationalists were troubled, and
Presbyterians thanked God that they could not be held responsible for
his views.
When Dr. Abbott became pastor the same condition continued, perhaps
emphasised, as Dr. Abbott is broader in his theology than Mr. Beecher
ever was, while still preserving Mr. Beecher's general attitude toward
divergent beliefs. Under Dr. Hillis theological matters are subordinated
to general aggressive church work, although now as always there is the
most cordial welcome to all of every form of Christian statement who
emphasise Christian life.
The effect of all this upon the church itself, in its membership, has
been to make it exceedingly liberal. Men are taken for what they are,
not for what they believe, and this principle accepted in one respect is
easily extended to others. It would be a mistake, however, to suppose
that broadness of theology is the same thing as looseness of doctrinal
belief.
Plymouth Church is loyal to the faith in which it was born and nurtured,
and there are not a few who do not accept many of the forms of statement
current to-day. They do not therefore condemn those who do, realising
that the very principle of intellectual independence, which has always
been so powerful an element in the church life, inevitably involves
difference of opinion. Many who might not accept all Dr. Abbott's views
have received great benefit from his preaching, emphasising, as he
always has, life rather than doctrine.
In its ecclesiastical organisation and relations Plymouth Church was
thoroughly independent, scarcely even Congregational. Rule 1 of its
ecclesiastical principles says: "This church is an independent
ecclesiastical body; and in matters of doctrine, order and discipline is
amenable to no other organisation." It did not propose to stand
absolutely alone, however, as is shown from Rule 2: "This church will
extend to other evangelical churches, and receive from them, that
fellowship, advice and assistance which the laws of Christ require." In
its general customs, as to membership, ordinances, meetings, etc., it
conformed to those of the Congregational churches, with which those who
were its first members had been connected, and when it installed its
first pastor, as in each succeeding instance, it called in the
Congregational churches to assist. So also in its time of greatest
stress it recognised the obligations of its fellowship with the
Congregational churches by calling the largest Congregational council
ever convened in America. At the same time, if it seemed to it right and
wise to emphasise the broader fellowship with those of other faith it
did so, whether Congregationalists at large liked it or not. So in its
benevolences, it gave where it chose. If it liked to give through the
medium of what were known as the Congregational Societies, it did; if it
didn't like to, it didn't. Every once in a while from some source, near
or more remote, generally more remote, protest would come that Mr.
Beecher and his church were not carrying their full share of
denominational burdens; there was courteous attention, but a very
definite giving to understand that the church would do as it thought
best.
The independence of the organisation manifested itself in individuals.
Those who wished their gifts to go through a certain channel were
perfectly at liberty to send them there, and no one felt aggrieved
because others did not see their way clear to do the same.
Another effect, both of the ecclesiastical independence and the broad
humanitarian theology, was manifest in the social life, to which
reference has been made many times, not too often however, for it was
and is one of the chief features of Plymouth life.
In the northeast corner of what is now the Sunday School room were
located the social parlours. They were handsomely furnished, and there
every Monday evening Mr. Beecher held an informal reception, when all
members of the church or congregation were cordially welcomed. The
prominent members of the church were present, including such men as
Messrs. Howard, Bowen, Claflin, Sage, Storrs, Freeland, Wheelock,
Fanning, Mason, Caldwell, Ropes, Southwick, Murray, Leckler, Sloat,
Corning, Hutchinson, Burgess, Dr. Morrill Studwell and others, and this
was often an opportunity to welcome distinguished visitors. One such
occasion I remember well, when a large number of distinguished people
gathered to welcome Mr. Beecher's sister, Mrs. Harriet Beecher Stowe.
She had just returned from England, where she had been introduced to
Queen Victoria as the first American authoress; the papers had announced
that two million copies of her book, "Uncle Tom's Cabin," had been sold,
and the congratulations and social enjoyment were great.
The same characteristics that distinguished the regular church life were
manifest in all its departments, as the Sunday School and Bible classes.
In all there was free play for individual ideas and development. One
Bible class in particular I would mention, that conducted for many years
by Mr. Wilbur, and which had more than one hundred members. In a
variety of ways, by freedom of discussion in the class, by excursions,
receptions, entertainments of various kinds, it bound the young people
together, helped greatly to build up the church, and particularly
contributed to its social life. How firmly it was established is
witnessed by the fact that it has never weakened, even in the changes
that have come in the membership, or the official direction of the
church. With three pastors so different in many respects as Mr. Beecher,
Dr. Abbott and Dr. Hillis, there has been no difference in the general
type of church life.
_THE CHURCH STAFF_
It is only of recent years that the Congregational and Presbyterian
churches have come to include in the regular staff of church officers,
assistant pastors or pastor's assistants. For a long time Mr. Beecher
and Plymouth Church followed the prevailing custom, relying upon
volunteer service for such extra work in the line of parish visitation
as was beyond the pastor's power. As the church grew, however, and as
the demands upon its pastor for outside work in the form of public
addresses, lectures, etc., increased, it became evident that something
must be done to meet the emergency. Fortunately, just the right man was
found. Rev. S. B. Halliday had seen considerable service in mission work
in New York City, was a man of genial character, great sympathy,
kindhearted, and painstaking in the performance of his duties. He came
to Brooklyn in 1870 and remained there in pastoral duty until after Mr.
Beecher's death. His work was chiefly among the poorer class, but there
were many families of means that welcomed him to their homes. Perhaps
the one word that best expresses the impression that he left on those
who knew him best, is--godly. He was a good man, one who in life and
thought lived near God. Mr. Beecher thoroughly appreciated him, and he
idolised Mr. Beecher. It was scarcely surprising that when Mr. Beecher
died he should find it hard to adapt himself to changed conditions. He
had hoped that Mr. Berry would accept the call to the pastorate, but
when that failed, he resigned his position and went into East New York,
then on the outskirts of Brooklyn, where he took charge of a weak
Congregational Church. It was due to him that the name "The Beecher
Memorial Church" was given to it, and it was significant of the honour
in which both Mr. Beecher and Mr. Halliday were held that men of every
form of faith, Christian and non-Christian, and from many different
countries, contributed toward the building which was erected a few years
later. When Mr. Halliday died it was like the severing of another link
of the chain binding Mr. Beecher to the Christian life of Brooklyn.
When Dr. Abbott became pastor the question of an assistant came up
again. At first Dr. Abbott was unwilling to have one, but as the
necessity became more apparent, and also as there appeared one who
seemed in every way fitted for the work, Rev. Howard S. Bliss was called
and commenced his duties soon after Dr. Abbott was installed. The son of
the well-known founder of the Syrian Protestant College at Beirut,
Syria, a man of pleasing ways, tact in dealing with people, and a fine
speaker, he won the most cordial regard and affections of the church
people. He remained for many years, through Dr. Abbott's pastorate,
leaving Plymouth only to take the pastorate of a flourishing church
in New Jersey, whose traditions made it easy for one naturally
sympathetic with and trained in the liberal yet practical and aggressive
atmosphere of Plymouth Church, to develop a vigorous church life. Mr.
Bliss has since been called to the presidency of the college at Beirut
to take up the work as it was laid down by his aged father.
[Illustration: NEWELL DWIGHT HILLIS]
During Dr. Hillis' pastorate there have been two assistant pastors,
Revs. Willard P. Harmon and George J. Corey. Both have well sustained
the traditions of the church, have made themselves many friends, and
have done much to develop the newer life which under changed conditions
has become a necessity. Mr. Harmon left to enter the full pastorate.
Mr. Corey is the present assistant.
Comparatively few who are not themselves directly connected with the
business affairs of a church probably realise how much of the orderly
conduct of the church depends upon the sexton. To many people he is
simply the man who looks after funerals, sees that the furnace fires are
properly managed, the church swept, etc. In Plymouth Church the sexton
was always a man of considerable importance, and I feel it a duty which
I owe to the church, not less than to them, to speak of their faithful
work. Not only have they conducted the ordinary duties of a sexton, but
have acted in a clerical capacity to the board of trustees in collecting
pew rents, and in other business of the church. In this they have had a
most important share in the comfort of the congregation and the success
of the church.
Plymouth Church has been in charge of five different sextons during its
existence. Mr. McFarlane was its caretaker in its early years. Owing to
his bluff manner he was never very popular with the young people, and
one instance I shall never forget. One evening Charles Dickens was to
lecture in the church. As the price of the tickets was from one to two
dollars, there were not many of the boys at that time who could afford
to pay it. We were bound not to be left out, so a plan was devised to
overcome the difficulty. Accordingly we perched ourselves on a
window-sill outside, where by raising the sash slightly we could hear
and see the lecturer. All went well for a time and we were
congratulating ourselves, when the old sexton discovered us. Then there
was a scampering up Orange and down Henry to Fulton Street with
McFarlane close after. I was one of the unfortunate boys who were
caught, and the pounding which I received made such an impression upon
me that I can see and hear Charles Dickens to this day.
After Mr. McFarlane came Mr. Weld, who was the sexton for many years,
during the most exciting period of the church's history, and when it was
thronged by the greatest crowds. Mr. Weld was faithful to his trust,
never ruffled, kind to everyone and popular with all, and remained at
his post until old age and sickness called him away. His funeral was
large, attended by a great number of the members of the church. When his
body was carried down the aisle Mr. and Mrs. Beecher, arm in arm, headed
the mournful procession. If some great artist could have transferred the
scene to canvas and called it the funeral of the old sexton, it could
have taken its place among the other great paintings of church history.
Mr. George Day, one of the oldest members of the church and who is still
living, followed Mr. Weld, but remained in office only two years, being
succeeded by Mr. Smith, who filled the position for a long time in a
most acceptable manner. After him came Mr. Charles T. Halsey, who has
charge at the present time. I wish especially to mention my obligations
to him for assistance in verifying names and dates.
In close relation to the pastors and assistant pastors have been the
clerks of the church. Perhaps the one who attained the widest fame in
this capacity was Mr. Thomas G. Shearman, whose term of service was long
and included the period of the trials. At the ecclesiastical council he
made his knowledge of Congregational polity and history very manifest,
and contributed not a little to the convincing of the churches of the
denomination that Plymouth Church, while standing firm in its
independency, was yet willing and glad to recognise to the full the
fellowship of other churches, and desirous of doing all that it might
to make that fellowship cordial. The present clerk, Horatio C. King, is
but another illustration of how men of ability and position have
delighted to serve Plymouth.
The Sunday School has always been a most important part of Plymouth
Church, and the list of superintendents shows how it has been regarded
by all. At the first organisation Mr. Bowen was made superintendent, on
September 5, 1847, with an attendance of ten teachers and twenty-eight
scholars. The following May there were twenty-five teachers and one
hundred and forty scholars, and twenty years later, in 1867, the
attendance was considerably over one thousand. Mr. Bowen was followed by
Luther Eames, Edward Corning, Henry E. Morrill, George E. Bell,
Rossiter W. Raymond, and George W. Bard well, who is now in charge.
My own recollections centre particularly about Dr. Morrill, during whose
service of ten years, from 1851 to 1861, I became a member of the
school. All have done noble service. Professor Raymond has perhaps been
specially successful. His clear thought, simple expression, hearty
sympathy, great personal tact, have endeared him to all, teachers and
scholars, and done much to build up the school and church.
To speak of the deacons and trustees would be simply to repeat the names
of those already mentioned as prominent in the work of the church, for
on one or the other of these boards very nearly all have served at some
time. It has been, too, no mere formal service. Men of high position in
business and professional life have given freely of time and labour to
serve the interests of the church.
Mention should be made of the Bethel and Mayflower Missions. The Bethel
Mission School was established in 1841, in Main Street, near the
Catherine Ferry, then to rooms above the market on James Street, then to
42 and 44 Fulton Street. Almost as soon as Plymouth Church was formed
its members interested themselves in the school, but there was no
official relation until 1866, when it was voted to adopt the school as
one of the regular institutions of the church. This was accepted by the
school, and the connection continued until 1904, when it was dropped.
_THE FORT SUMTER EXPEDITION_
When it became evident that the North had won the victory and that the
defeat of the Confederacy was at hand, President Lincoln decided to
celebrate the event by replacing the same old flag that had waved over
Fort Sumter before the war had commenced, and had been lowered on the
14th of April, 1861, after a brave struggle by Major Anderson, only when
compelled to do so by the guns of General Beauregard. By the President's
order, the Secretary of War directed that on "April 14th, 1865, at
twelve o'clock noon, Major General Anderson will raise and plant upon
the ruins of Fort Sumter, in Charleston harbour, the same United States
flag which floated over the battlements of that fort during the Rebel
assault four years previous." At the request of Mr. Lincoln, Mr. Beecher
was invited to deliver the oration upon that occasion. As soon as it
became known that he had accepted, a large number of his friends wished
to go with him, but how to get there was the problem. The _Arago_, the
government steamer, was full, and all the other steamers available had
been chartered by the government for service in the war. After a
diligent search it was found that the Neptune Steamship Company would
take one of their propellers, running between New York and Providence,
off the route, and charter it for a party.
A committee was formed consisting of Mr. Edward Cary, editor of the
_Brooklyn Union_, Mr. Edwin A. Studwell and myself as chairman. The
steamship company agreed to carry one hundred and eighty passengers for
the sum of eighteen thousand dollars, which I paid them, the trip to be
made in nine days.
As soon as all the arrangements were completed, Mr. Beecher announced
the program from the pulpit and through the press. Nearly all the
prominent clergymen and citizens of Brooklyn applied for tickets. It
became necessary to refuse a large number, as the steamer could not
accommodate more than one hundred and eighty people. On the 10th of
April, 1865, we left the foot of Wall Street in, one of the Fulton Ferry
boats, which had been kindly offered to take the party to the _Oceanus_,
lying at the foot of Robinson Street, New York. A more patriotic party
never left the city of Brooklyn. All the way to Charleston, those who
were not seasick (for the steamer rolled fearfully) were engaged in
holding meetings and singing patriotic songs. Speeches were made by the
clergymen, including Messrs. Cuyler, Putman, Gallagher, Chadwick,
Corning, French and others; also by prominent citizens of Brooklyn,
including Messrs. Low, Bowen, Smith, Lambert, Frothingham and others.
The singing was led by Mr. Bradbury, while among the songs were "We are
out on the ocean sailing," "John Brown's Soul is Marching on," "We'll
Hang Jeff Davis to a Sour Apple Tree." Arriving at Charleston Bar on the
afternoon of the 13th of April we passed into the harbour, and as we
went by Fort Sumter the entire company assembled upon the upper deck and
sang "Old Hundred."
Just before the _Oceanus_ left the dock in New York we received a
despatch from the Secretary of War, Edwin M. Stanton, that Lee with his
entire army had surrendered to Grant. Our steamer was the first one to
carry the news of Lee's surrender to the people of the South. As the
_Oceanus_ slowly neared the dock at Charleston, we could see the shores
were lined with people, and as we came within hailing distance, Captain
Young shouted through his trumpet, "Lee has surrendered!" At once there
went up a mighty shout from that black mass--it was like the roar of
Niagara. "God bless Massa Lincoln!" could be heard above the din, then
came "My country, 'tis of thee," "Hail Columbia," sung as only coloured
people can sing. The band on the _Blackstone_, which was anchored near,
played "The Star-Spangled Banner," and in the evening all the men-of-war
in the harbour were illuminated to celebrate the news of the victory.
The next morning all was bustle and activity, getting ready to go down
to the fort, and every available sailing craft was brought into service
to carry the people of Charleston to the ceremonies of the day. At
eleven o'clock we were assembled inside the walls of Sumter, as
distinguished a gathering as ever assembled since the signing of The
Declaration of Independence. High officers of the Army and Navy, United
States Senators, members of Congress, officers of the Government,
clergymen and distinguished citizens from all over the United States,
and a number from England.
At the hour of noon Major Anderson, who had been a long time in feeble
health, came upon the platform. Sergeant Hart took from a mail-pouch the
old flag and fastened it to the halyards. Major Anderson, taking hold of
the rope, said, "I thank God that I have lived to see this day and
perform probably the last act of duty of my life for my country." (He
died soon after.) As he slowly raised the flag over the ruined walls of
the fort, from Forts Moultrie, Ripley, Pickney, Putnam and Johnson,
Cummings Point and Battery B, and from every United States gunboat in
the harbour there broke forth a mighty salute. The thunder of the cannon
fairly shook the earth and the clouds of smoke enveloped the fort in
almost midnight darkness. When they rolled away Old Glory waved
peacefully as though it had never been fired upon by rebel cannon. The
audience sang "Victory at last."
Mr. Beecher came forward to the front of the platform to deliver the
oration. There was a cold wind blowing in from the sea, the wind playing
havoc with the leaves of his manuscript. As he commenced he took off
his hat, but immediately arose the cry, "Put on your hat, Mr. Beecher."
He obeyed and went on with his address, holding the close attention of
everyone for over an hour. It has taken its place in the history of
memorable addresses delivered on great occasions. The history of the
country will place it second to none among the most patriotic and able
orations.
The next two or three days were spent in and about Charleston, visiting
the scenes of desolation caused by the war. The only carriages to be had
were donkey carts. It was a usual sight to see George Thompson of
England and Charles Sumner jogging along, or William Lloyd Garrison and
Senator Wilson together, Henry Ward Beecher and Fred Douglass in a
donkey cart driven by a former slave. Mass meetings were held in the
abandoned churches and public buildings of the city, mostly attended by
the coloured people.