I
tis impossible to understand accurately the early history of Plymouth Church, and realise the position it held in the country, as well as its influence over its members, without some knowledge of the general history of the times. It was a period of great political ferment. The slavery question was looming up as the "irrepressible conflict." The war with Mexico, at its height when the church was organised, precipitated the discussion as to the extension of slave territory. The discovery of gold in California (February, 1850) opened up possibilities of national growth undreamed of before, and which stirred the greatest ambitions, especially in the slave states. The passage of the fugitive slave law (September, 1850) was but fuel to the flame. Into the discussions of the time two Congregational ministers threw themselves with all the ardour of their natures, and exceptional ability—Henry Ward Beecher, of Plymouth Church, Brooklyn, and Joseph P. Thompson, of Broadway Tabernacle, New York. Nor did they lack for hearty support by their churches. The men who stood behind them were equally in earnest with themselves. The pulpits—or rather platforms—of both were free for the presentation of the cause of justice and liberty, and many scenes in them have become historic.
On one occasion the Broadway Tabernacle, at that time located on Broadway near Duane Street, was opened for a mass meeting. Mr. Beecher was advertised to speak, and the house was packed. He was listened to with closest attention and deepest interest, but the climax came when turning round he lifted a chain that had been taken from a slave in the South, held it for a moment high above his head, then dashed it to the floor, placed his foot upon it and said: "In this way we propose to deal with the slave power in the South." The effect upon the audience was thrilling and the applause fairly rocked the building.
Another scene, which none who witnessed it could ever forget, was in Plymouth Church. It was Sabbathmorning, and as usual every seat and all the available standing room was filled. After the sermon Mr. Beecher said that he had a matter which he wished to present to the congregation. No one had the least idea as to what he was going to do, and the people waited in profound silence. He then said, "Sarah, come up here." As the audience looked, a little mulatto girl arose in the body of the church, ran up the pulpit steps and took Mr. Beecher's hand. Turning to the assembled multitude he said: "This little girl is a slave, and I have promised her owner $1200, his price for her, or she will be returned to slavery. Pass the basket."
The ushers found their way through the vast audience. Although the church seated only a little morethan two thousand, there must have been nearly three thousand present, and soon the collection was made. It appeared that the sum total was not far from fifteen hundred dollars. Many gave jewelry, diamonds, watches and chains. Her freedom was announced amid thunders of applause. This was not the only instance of a similar nature. Mr. Beecher was frequently condemned for even in form acknowledging the right of a slave owner to any remuneration for a slave, but if he thought a thing right to do, he did it without the least regard to what other people might say.
There was probably no one question at the time about which there were more intensely opposing opinions, than this one of the return ofslaves. Congress had passed the fugitive slave law, and all lawyers and students of the Constitution affirmed not merely its legality, but its justice, at least its technical justice. To a large number, however, the fact that it was legal made no difference so long as they were convinced that it was morally wrong. Among these was Mr. Beecher, and he had the cordial support of the people. One result was the formation all through the North of a system, known as the Underground Railroad, by which slaves escaping from the South were helped on their way until they could reach Canada, when they were free. It was no secret that some of the men in Plymouth Church knew a good deal about this railroad, and were deeply interested in helping men,women and girls to escape from bondage.
The first national event in which the church took a definite part, so far as I remember, was the question as to whether Kansas should be a free or a slave state. Settlers were rushing in from all parts of the country, and the North was favouring those who were opposed to slavery, while the South sought to strengthen the slave-holding element. The result was a constant clashing, resulting in what came to be known as the Border Ruffian War, in which John Brown first appeared as a national figure. In the difficulty of provisioning such a new country, all sorts of supplies were rushed in, including ammunition and Bibles. Mr. Beecher told his congregation that just thena Sharps rifle was as good a missionary to send as a Bible. Accordingly the church purchased and boxed up several cases of rifles and Bibles and sent them out. These rifles were afterwards called Beecher Bibles.
The events that followed, leading up to the War of the Rebellion, were all part of Plymouth Church life. It seemed sometimes as if Mr. Beecher was everywhere and nothing could be done without him. At the time when Senator Brooks in the United States Senate made his unprovoked attack on Charles Sumner, the whole country was wild with indignation. Meetings were held on every hand to protest against the outrage. Every item of news from Mr. Sumner's bedside was watched for with intense solicitude, and for a time it seemed as ifthe fate of war or peace hung upon the life of the Senator. Among the meetings was one called to take place in front of City Hall, Brooklyn, and, as so often was the case, Mr. Beecher was the speaker. The Square was packed, and as he came out on the steps of the City Hall to speak a great cheer went up, a cheer not merely of sympathy for Mr. Sumner, but of faith in and regard for the speaker. Mr. Beecher, with his marvellous power, raised his voice so that it could be heard all over the Square, and for an hour he held the audience spellbound with his arraignment of the slave power of the South, and the wrongs it was committing, while he affirmed his conviction that the conflict would result in a storm of civil war. It was a wonderful illustrationof the inspiration that made him great.
A very different, yet not less characteristic, scene was that in the lecture room of the church one Friday evening, when the news of the death of John Brown had come. Looking back over the years it is easy to see that his attempt with a mere handful of men to free the slaves of the South was a most foolish thing. Yet at that time so keen was the realisation of the wrongs that slavery had committed and so hearty the respect for the nobility of his purpose and of his character, that from all the land there went up one general expression of sympathy. The seriousness of the situation appears in the fact that the State of Virginia felt obliged to call out a large number of troops on theday of his execution to quell any popular disturbance. The day of the execution was Friday, and as the audience crowded the room, it was easy to see that there was but one thought in the minds of all. Mr. Beecher came in and took his seat upon the platform, a strange and unusual expression on his face, indicating the intensity of the feeling within. After one or two short prayers, and a couple of hymns, one after another gave expression to his sorrow and amazement at the condition of things between the North and the South, and through all there was manifest the conviction that war and bloodshed were sure to come. The meeting was long and earnest, showing the deep impression made on the people of the church.
T
hemost critical time for the North during the Civil War was when it was thought that England would recognise the Southern Confederacy. The close relations between the cotton manufacturers of England and the vast cotton producers of the South created a public sentiment in England in favour of the slave states. The feeling on both sides was intensified by the "Trent Affair." Two Confederate envoys, sent to Europe to secure the recognition of the Confederacy, were taken from the British steamshipTrentby a United States man-of-war. GreatBritain, which had declared neutrality and thus granted the Confederacy the rights of belligerents, demanded their surrender. Feeling in the North ran very high, and there were most vigorous protests against yielding to the English demands. The President and his advisers, however, realising that the arrest of the two envoys tallied very closely with the English actions that had brought on the War of 1812, concluded that it was wiser to avoid so far as possible any occasion for interference on the part of Europe, and returned the envoys. Their arrival in England and their setting forth of their side of the conflict was a signal for a great increase of hostility to the North, and the pressure from the industrial centres became so great that probablyonly the steadfast friendship for the North of the Queen's husband, Prince Albert, averted what would most certainly have been a great calamity. Even Mr. Gladstone had expressed his conviction that the success of the Southern States, so far at least as regarded their separation from the North was concerned, was "as certain as any event yet future and contingent, could be." Even the Emancipation Proclamation did not suffice to open the eyes of many to the real issues, and there was a widespread feeling that some way must be found to present the cause of the North in such a manner as to reach the English conscience and genuine love of liberty.
In the summer of 1863 Mr. Beecher had been sent to Europe fora rest. On his return he came to England, and immediately there arose a general demand for him to represent America. His marvellous success in the anti-slavery campaign preceding the Civil War, his widespread popularity, and particularly his power over audiences, made many look to him as the providential ambassador. He demurred at first, but at last yielded.
When he arrived in London, Manchester, and Liverpool, where great mass meetings had been arranged for him to address, he found that every effort had been made to discredit him, by huge posters placed throughout the country asking: "Who is Henry Ward Beecher? He is the man who said the best blood of England must be shed to atone for the Trent affair.Men of Manchester, Englishmen, what reception can you give this man? He is the friend of General Butler. He is the friend of that so-called gospel preacher, Cheever. His impudence in coming here is only equalled by his cruelty and impiety."
The meeting at Liverpool was announced as follows. "At a meeting held in New York at the time when the Confederate envoys, Messrs. Mason and Slidell, had been surrendered by President Lincoln to the British Government, from whose vessel (the Royal Mail SteamerTrent) they were taken, the Rev. Henry Ward Beecher said, This act will demonstrate the unfeeling selfishness of the British Government and bring us to a realisation of our national humiliation. This opinion comes froma Christian minister who wishes to obtain a welcome in Liverpool, where operatives are suffering almost unprecedented hardships caused by the suicidal war raging in the States of North America, and which is being urged on by fanatical statesmen and preachers of the North!"
These posters and notices of the press had so inflamed the public mind that when Mr. Beecher entered the great halls in Liverpool, Manchester and London, he had to face a howling mob. When he arose to speak, the tumult and hisses made it impossible for him to be heard. Calmly he stood and faced the storm like a giant oak for a period of one hour to one hour and a half, at each one of these three great meetings,before the audience would listen to anything which he said; gradually sentence after sentence began to reach them, and here Mr. Beecher showed his great power as an orator. He slowly quieted the mob until they listened to every word he said, and when he closed, the applause which greeted him was greater than the groans and the howling with which he had been received. He had met the enemy and conquered.
He had an easy road afterwards in following up this victory, speaking in different towns and cities all over England, and everywhere the people received him with respect and enthusiasm. By degrees he succeeded in slowly changing the opinions of the people from favouring the causeof the Confederate States to indorsing the struggle of the North for Union and Liberty. Returning to London before sailing for America, he was received with great honours by the most noted men in that city, including royalty. Dinners, breakfasts, and receptions followed one another in quick succession until he took his departure.
Upon his return home he was tendered a great reception in the Academy of Music, Brooklyn. The people of the North had been watching every step of his course in England with deep anxiety, for it was a serious time in the history of this nation. The service which he rendered his country at that time earned the gratitude of the American Government and people, and made him themost popular man of the North. I may add that this period of Mr. Beecher's life was the one of his greatest power and influence, and marked one of the greatest epochs in his history.
F
ollowingthe Civil War came the reconstruction days, and into all those experiences Mr. Beecher entered with full energy, but even more than before he devoted himself to his work as a preacher and writer. He was in demand everywhere for addresses and lectures, as well as for articles from his pen. Churches, lyceums, theological seminaries, public meetings of all sorts tried to secure him. He took up editorial work on theChristian Union, nowThe Outlook; he gave the first of the famous series of lectures on "Preaching," at YaleTheological Seminary. Indeed, it seemed as if he was ubiquitous. How he got time for it all was a marvel, even to those who best knew his great powers of endurance, and his marvellous capacity for work. In it all Plymouth Church never suffered. Its interests were his first care, and while it was never selfish or unwilling that others should share their advantage, he was faithful to what he esteemed his first duty.
Thus was built up a strength of mutual confidence, and affection, that was to be tested in as severe a way as could well be imagined. That the test was borne and that both pastor and people came out of it, not merely with no loss of mutual esteem and honour, but with the vigour of church life unimpaired,indeed strengthened, is but another testimony to the genuine force of Christian character in both.
No survey of Plymouth Church during its history can ignore the famous trial, or rather series of trials, in which both the church and its pastor were subjected to an ordeal of the severest type. Into the details there is no necessity of going, neither is there advantage in reviewing arguments. The actors are fast passing away. Those now coming on the stage have little concern with any results except those made manifest in the life of Plymouth Church, and which may be taken as illustrating its character.
As for Mr. Beecher himself, he needs no vindication. The verdict of his city, which has honoured him asit honours few men, is sufficiently clear. So also is that of the churches and the great mass of Christian men and women over the country. He was undoubtedly indiscreet, yet not in the way that most charged indiscretion. Open, above board, frank, generous, he trusted others, and, as Dr. Abbott has said, accepted "as true, without inquiry or investigation, statements which a man of more practical wisdom would certainly have doubted." Good men and true found it in many cases difficult to understand his course. Those who believed in him can afford to await until the limelight of the highest of all courts shall pass its verdict.
Of more immediate value to those interested in Plymouth Church was its bearing in such circumstances,and the results as manifested in its life. It is to be remembered that there were really three trials: 1. An investigation by Plymouth Church, commencing in June and closing in August, 1874; 2. A trial before the civil court, from January 5 to July 2, 1875, brought by Mr. Tilton on the charge of alienating his wife's affections; 3. A council of Congregational Churches, called by Plymouth Church to review its action in regard to its pastor. The first investigation was presented, in its method, evidence and results, to a meeting of the church. After full public notice and by a unanimous vote of about fifteen hundred members, practically the entire resident membership, Mr. Beecher was awarded the perfect confidence of the church. The civiltrial resulted in a disagreement of the jury, but the chief lawyer for the prosecution and the presiding judge both publicly affirmed their absolute conviction in Mr. Beecher's innocence. The Council was the largest and most representative ever known in the history of the Congregational Churches. Over two hundred and forty men from every part of the country, holding every phase of theological beliefs and of ecclesiastical habit, met together, and for days investigated, considered, questioned, with a freedom impossible in strictly legal procedure, and closed their sessions with formal reaffirmation of Mr. Beecher's innocence, no charge against him having been sustained by any proof.
While it is thus true that Mr.Beecher and the church came forth triumphant, it was at heavy cost. No man could endure such a strain without showing the effects of it, and Mr. Beecher never recovered the old buoyancy. In many ways it became evident how keenly he felt the trial. The church showed the effect less. A few, very few, members left the church, but the number of dismissions was not larger than usual; indeed they were less than in the previous two years, and the church remained the more united. The admissions by letter were exceptionally large, as were also those by confession of their faith. More pertinent, however, than these evidences of life is the fact that the entire work of the church suffered no interruption. Prayer meetings, Sunday School,continued with usual vigour, and the general activities of the congregation were carried on as if there was nothing unusual taking place.
It was this that aroused the attention of the country at large and convinced many that the basis of the real power of Plymouth Church lay not so much in any oratorical gifts of its pastor, as in the substantial Christian life of its members. Those who could hold together under such a strain were not likely to fall apart under the pressure of any lesser difficulty. Undoubtedly there was a certain amount ofesprit de corps, a realisation of the absolute necessity of mutual support, but to those who look back on those days it is still more evident that they felt that more than Mr. Beecher, or even Plymouth Church, was at stake; it was the ability of a company of Christian men and women to hold their faith, and the expression of their faith.
So far as their personal interest and faith in Mr. Beecher were concerned, nothing could illustrate it better than the action of the society in helping him to meet the extraordinary expense, and the visit to his home in Peekskill of the members of the three Sunday Schools. While Mr. Beecher had a most liberal salary, he was free and even reckless in expenditure. The result was that the cost of the trial went far beyond his resources. At its close, and even before he had had time to realise what that cost had been, the society which has charge of the finances ofthe church, met and voted that his salary for that year be one hundred thousand dollars. It was a great relief to him financially, but still more grateful as a taken of the love and confidence of the people. Not less touching to him was the tribute from the Sunday Schools.
He was at the time living in his summer home at Peekskill, N. Y. Without any knowledge on his part, until the very day, it was arranged by the teachers and officers of the Plymouth, Bethel and Mayflower Schools that the scholars should go to Peekskill to congratulate him on the outcome of the trial, and emphasise the feeling of the church already expressed in the salary grant. The steamerBlackburnwas chartered and about three hundred joined in the excursion up the North River. Mr. R. D. Jaques, an old, active and honoured member of the church, describing the scene, says that Mr. Beecher met them standing under a tree, his hat off and his long hair flowing in the wind. The visitors formed in line so that each could shake his hand. As the little ones came, Mr. Beecher would lift them up in his arms and kiss them. Then the house was thrown open and they were welcomed to every part of it. Refreshments were provided and the social festivities continued until the time came to return. It was a happy company that sailed down the river, but it is doubtful whether anyone was happier than the host, as he realised what the visit meant of their love and honour.
O
nMarch 8, 1887, a little less than forty years after he had been called as pastor of Plymouth Church, Henry Ward Beecher died. The end came suddenly. There was no lingering sickness, no wasting of his powers. If the impassioned delivery of earlier years was somewhat lacking, there was still a power and vigour fully as effective. The year before he had been to England on a lecture tour and received an ovation as marked as the disapproval attending his first attempts. He had been in demand all over the country for addresses and lectures. The columnsof papers and magazines were everywhere open to him, and while it may be true that his popularity was not of the intense sort that it had been at times, when he was almost the idol of the people, it probably was of a more substantial character. It is probable, too, that at no time in its history had Plymouth Church been more closely identified with him, or the opinion been so prevalent that neither could prosper without the other. The services were as fully attended as ever, and church work had settled into the harmonious routine which always bodes good for a church's life.
All this was suddenly broken up. On Wednesday evening, March 2, Mr. Beecher suffered an apoplectic stroke and on the following Tuesdayhe died. No one who attended the services, held almost continuously during that week, can ever forget them. The dominant tone was one of the personal loss of a friend. There was grateful recognition of a magnificent service done for humanity, and for the building up of the Kingdom of God, but the greater work was almost lost sight of in the individual remembrances, the personal testimonies to the man who had helped men. On Sunday of that week came the regular communion service of the church. The usual sermon was omitted and only the Lord's Supper was commemorated. There were several evening meetings, mostly for prayer and mutual sympathy.
The manifestation of public sympathy surprised even those who knew best how widespread was the interest in the beloved pastor. As the coffin lay in the church on Thursday there was an unceasing line of those who wished to show their regard for him. On Friday the funeral services were conducted by Rev. Charles H. Hall, D. D., pastor of the First Presbyterian Church, to which Plymouth Church had succeeded in ownership of its site. As it was manifest that Plymouth Church could not possibly hold the crowds that wanted to come, simultaneous memorial services were held in other churches. Most of the business houses were closed, as were also the public offices of the city and the schools. Everywhere there was manifest the recognition that a great man had gone.
Lyman AbbottLyman Abbott
Who would take his place? Could anyone take his place? Was it not true that the relations between him and his church were so intimate, so vital, that the sundering of them by his death would inevitably involve the dissolution of the church? These were the questions asked everywhere by the public and probably in the consciousness of the members of the church itself, at least of a considerable number. Fortunately there was one already identified with the church for many years, who had come to it as a boy, had been very intimately associated with Mr. Beecher, and had entered most fully into his spirit and life. Dr. Lyman Abbott had already won for himself an independent position in the church and the literary life of the country. Glad to call himselfa disciple of Mr. Beecher, he had been by no means a copyist, and held his own place. Far more than would have been possible for anyone not so intimately acquainted with the life of the church, he was able to fill the gap at least for the time being, and it seemed the natural thing when he was called to fill the pulpit and guide the church activities until it could decide on some permanent arrangement.
Probably there has never been seen a finer instance of loyalty to a church's best traditions than the experience of the following months. As was inevitable, the audiences fell off very materially. Still the church was fairly well filled and for the first time in years the ushers had a reasonably comfortable time. Yet examination proved that the loss was only of the strangers. Not a pewholder withdrew. There was no diminution in the active work of the church. Prayer meetings, Sabbath School, mission services continued as before. Even the finances did not suffer. It was naturally impracticable to keep up the high premiums on pews. Hitherto the Tuesday evening succeeding the first Sunday in the year had been a sort of gala time, when loyalty to Plymouth and its pastor and good-natured rivalry had combined to bring from the more wealthy members sums mounting into the thousands of dollars. The current year was safe, but anticipating the change that would be necessary, the leaders, indeed practically the whole church, renewed their pew leases atthe same figure, so that there might be no question of financial disquiet for the new pastor, whoever he might be. Subsequently the whole method was changed, pew premiums giving place to the envelope system, under which the church has prospered greatly.
The immediate question of the conduct of the church being solved, the more important one of a permanent successor to Mr. Beecher was taken up in earnest. I do not think that the possibility of disbanding was for a moment present in the thought of any, certainly not of the leaders. They set about the work carefully with a clear realisation of the difficulties involved, but with a determination to succeed. It is always difficult to succeed a man of great individuality, and this general rule was made even more difficult in this case by the peculiar quality of the personality. The very intensity of the experiences of the past decade and more had served to create a certain alignment, and search as they would and did, it was difficult to find anyone to meet all the conditions.
It was not unnatural that the committee in charge, not, it must be remembered, of choosing a pastor, but of recommending one, or more, for the choice of both church and society, should look beyond the sea. More than one church had done so and with conspicuous success. Broadway Tabernacle had called Wm. M. Taylor, and Fifth Avenue Presbyterian, John Hall. Plymouth Church, at that time at least, was not likely tolook to Scotland, nor to Ireland. There was absolutely nothing of the Presbyterian in its make-up. It was Independent, through and through. To the Congregationalists of England therefore it must look, if it were to go beyond its own immediate fellowship.
It seemed as if just the man was found in Rev. Charles A. Berry of Wolverhampton. A friend of Mr. Beecher, an earnest and very effective preacher, a man of great evangelistic power, he won the hearts of Plymouth people, and the recommendation of the committee was followed by a unanimous and most urgent call to him to become the pastor. How deeply he appreciated, not so much the honour, though such he esteemed it, as the token of affectionate confidence, was manifest both in his correspondence with the church and in the delay in announcing his answer. That he would have been glad to come is certain, equally so that he felt that duty to a work of peculiar quality and special need called him to stay with his own people. They were as dismayed at the possibility of losing him as Plymouth Church would have been had Mr. Beecher been called to another pulpit.
Mr. Berry's declination of the call brought Plymouth Church face to to face with a most difficult situation, at least it seemed so to many. In truth it was not so difficult as it seemed. Dr. Abbott had filled the pulpit with acceptance and had conducted the affairs of the churchwith rare tact. The pastoral work, which had for some years been practically in the hands of Rev. S. B. Halliday, went on as usual. Now that Mr. Berry was not to come, who could so well meet the need as the one who had stood them in good stead in the time of stress? It was therefore perfectly natural that thoughts should turn to Dr. Abbott, and when they had once started equally natural that he should be called. Accordingly, in the spring of 1888 he was invited to be pastor. He accepted, and after a summer's rest in Europe commenced the active work of the pastorate in September.
During the summer months the preaching services were omitted, but the prayer meetings and mission work were continued. The generalcondition of the church may be indicated by the impression made upon one who came in during the closing part of the interregnum to take up the pastoral work for a few months, dropped by Mr. Halliday, who had gone to build up a Beecher Memorial Church in the outskirts of Brooklyn. Coming fresh from foreign missionary service, with no experience in American church life, Rev. Edwin M. Bliss bears most earnest testimony to the vigour and power of the church life of Plymouth, even during those months when many were away. Repeatedly he told inquirers that those who imagined that Plymouth Church would go to pieces were absolutely mistaken; that there was evident a strong church on a firm foundation.
Truly there could be no better testimony to the substantial quality of Mr. Beecher's leadership than the experience of that year and a half of church life under such radically different conditions.
A
laymanis ordinarily not supposed to trouble himself very much about theology, but to leave that as the special prerogative of the ministers. This was certainly true of the great majority of the lay members of Plymouth Church. At the same time they were by no means indifferent to theology. They could not be so long as Mr. Beecher was pastor, and Dr. Abbott's positive opinions on theological questions, while not obtruded, were never hidden. It must be remembered, too, that the constitution, articles of faithand covenant were drawn up by laymen. Henry C. Bowen was undoubtedly the moving spirit, but the others heartily concurred. The articles of faith were as follows:
"1. We believe in the existence of One Ever-living and True God, Sovereign and Unchangeable, Infinite in Power, Wisdom and Goodness."2. We believe the Scriptures of the Old and New Testaments to be inspired of God; to contain a revelation of His will, and to be the authoritative rule of faith and practice."3. We believe that the Father, the Son, and the Holy Ghost are revealed in the Scriptures as existing, in respect to attributes, character and office, as three Persons, equally Divine; while in other respects they areunited, and are, in a proper sense, One God."4. We believe that our First Parents were created upright; that 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."
"1. We believe in the existence of One Ever-living and True God, Sovereign and Unchangeable, Infinite in Power, Wisdom and Goodness.
"2. We believe the Scriptures of the Old and New Testaments to be inspired of God; to contain a revelation of His will, and to be the authoritative rule of faith and practice.
"3. We believe that the Father, the Son, and the Holy Ghost are revealed in the Scriptures as existing, in respect to attributes, character and office, as three Persons, equally Divine; while in other respects they areunited, and are, in a proper sense, One God.
"4. We believe that our First Parents were created upright; that 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 possiblemore 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 easilyextended 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 itinstalled 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 wouldcome 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 isone 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 largenumber 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. Ina 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.
I
tis 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 mustbe 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 wasscarcely 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 Plymouthonly 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.