Chapter 2

Few, if any, churches in the country, certainly none in Greater New York, preserve the old-time simplicity of the typical New England Congregational Church as distinct as does Plymouth Church. The building itself, with no steeple, the form of its auditorium, unusual at that period in a church, the arrangement of its pews, all were indeed innovations, and they have been followed, though hardly improved upon, in building other church edifices. When it comes to the conduct of worship, however, it is severe in its simplicity. There is the opening hymn shared by the congregation, a short invocation, reading of the Scripture, then the offering, and while it is being received an anthem is sung by the choir.

The "long" prayer is followed by a hymn; but the chief feature of the entire service is always the sermon, after which comes a hymn and the benediction. The evening service followed the order of that of the morning. Of elaborate liturgies there has been no hint, yet the service has ever been both impressive and interesting. People explained it at first by the peculiar power of the man who occupied the pulpit, yet this can hardly account for its continuance to the present day in its original form. The succeeding pastors have continued the plan, not because Mr. Beecher started it or perhaps because they themselves preferred it, but because it seems to fit Plymouth Church, and is enjoyed by Plymouth congregations. Somehow a liturgy would seem entirely out of place there, however appropriate it might be elsewhere, and not only is this recognised, but there seems to have been at no time any desire to make the service more elaborate.

When it comes to the conduct of the different parts of the service, however, there was nothing humdrum, or that savoured of routine. Mr. Beecher was a remarkable reader. Delicate shades of meaning came out in the very tones of his voice, and his power of intense sympathy made it easy for him to impersonate for the time being almost any character. Had he turned his attention to the stage he would have been a wonderful actor. As he read the Scriptures the Bible characters stood out with marvellous distinctness; we could almost see them or hear them. He entered also so fully into the deepest meaning of what he read that the rendering shed new light on some of the most difficult passages of the Bible. Attention has more than once been called to his rendering of those verses in which the Saviour speaks so strongly of the Scribes and Pharisees. He would read them as if they were fairly afire with indignation and wrath; then, softening his voice, read them again with an infinite pathos, as if they were prophecy rather than condemnation, and ask which rendering was more in accord with the nature of Jesus.

The same thing was manifest in his rendering of hymns. He was extremely fond of poetry, and searched far and wide for the best hymns. Our first hymn book was a little one known as Temple Melodies. Mr. Beecher could not get along with this, and with the aid of his brother, Rev. Charles Beecher, and the organist, John Zundel, compiled and published the Plymouth Collection. This long held its place at the head of church hymnals and really worked a revolution in church music.

To many the feature of the whole service was the "long prayer," as it was called. Many who could not quite agree with all the conclusions and statements of the sermons found these prayers of wonderful help. The same sympathy that made his rendering of Scripture so effective became very apparent when he took up the problems of daily life, the perplexities, doubts, temptations, successes. Probably no preacher has ever had such wide publication of his prayers as Mr. Beecher, and the Book of Prayers from Plymouth Pulpit became a source of spiritual strength to many who could not attend the services. They were taken down in shorthand, as were his sermons, and published, appearing first in the _Christian Union_ and then in book form.

The sermon needs no description from me--even if I could give it. It seemed the very expression of the man, his interpretation of himself. Mr. Beecher was to all appearance well-nigh reckless in the vigour with which he made statements that seemed to him to be true, with little or no regard to their relation to other truths. The result was that he was charged with being grossly inconsistent. One day he would preach a sermon that would have delighted the old New England divines. The next Sunday he seemed an out-and-out Unitarian, while Quakers, Swedenborgians and all sorts of beliefs claimed him. The explanation was that he saw very clearly the element of truth in any system, whether he agreed with it in full or not, and in his effort to state it plainly and give due credit to it, often left the impression that the particular statement he made was all there was to it. One result was that the independent forming of opinions was encouraged and helped in Plymouth Church as in few churches. Those who imagined that Mr. Beecher dominated the thought of his people to an extent which made them mere echoes of himself were very far from the truth. It was an intellectual stimulus to sit under him, not merely in the effort to keep up with his thought, which poured forth like Niagara, but in the compulsion to form an independent personal opinion. Men loved to hear him, not so much because they always agreed with him as because he had the faculty of stimulating the best there was in them, arousing their highest ambitions.

In no single service was Mr. Beecher at his best so completely as in the communion service. It was distinctively a family gathering in which the host was not Mr. Beecher, or Plymouth Church, but the Saviour, and to it were welcome all who loved that Saviour, whatever their formal creed or church connection, or even if they were without any creed or connection; this was the impression left upon those who came from other churches, and this was the description of it given me by a theological student, who said that he came from a distant city to Brooklyn and timed his visit primarily with reference to that service and especially to Mr. Beecher's invitation as given by him from the pulpit. In these days there is nothing very startling in that position, but in the earlier times it was regarded as a very unsafe liberality, even if not absolutely wrong.

As I have already said, the music of Plymouth Church has always been an important part of the church worship. The high-priced quartet has never been relied upon, the chorus choir being preferred, not merely for its own singing, but because it served best in leading the congregation, and that was the thing ever kept in mind. Mr. Beecher loved the old-fashioned hymns, though he had also a hearty welcome for new ones, and he was never satisfied unless he got everybody to singing. I have often seen him jump up from his chair right in the middle of a hymn and hold up his hand for silence. "You are not singing this hymn right," he would say. "Sing it with more spirit, and let everybody sing." The effect upon the congregation would be electric, and after that the church would fairly tremble with the volume of music the audience would pour forth. The result has been that it has always been the fashion for everybody in the congregation, strangers as well as members, to sing, and this undoubtedly has had a share in doing away with coldness and formality in the service.

All this, however, could not have been accomplished without the cordial sympathy and positive help of many great organists and leading singers. There have been more famous musicians engaged for Plymouth Church Choir during the past fifty years than in any other church in this country, if not in the world. Among the names I may mention are Zundel, Burnet, Stebbins, Wheeler, Thursby, Toedt, Sterling, Lasar, Damrosch, Warrenwrath, Camp, and many others. Of them all probably John Zundel came the nearest to Mr. Beecher's ideal. He entered heartily into all the preacher's ideas and feelings and seemed to understand just how to interpret him in music; Mr. Beecher used to say that he inspired his sermons. It has not been surprising that even with the inevitable changes brought by time, there have been but few intervals, and those very brief, from the organisation of the church up to the present time, when the music has not been of the highest order, and the standard of to-day is in no respect inferior to that of the past.

Among my earliest recollections of Mr. Beecher's preaching was the profusion of his illustrations from nature. Every part and manifestation of nature had its place, but so frequent were his references to flowers that it became a common saying among members of Plymouth Church that "Mr. Beecher must be very fond of flowers." He seemed to know every flower in the garden or in the field, and was constantly drawing lessons from them or using them in some way to enforce a point.

One Sunday morning, I think it was in 1852, someone sent him a small bouquet in a vase. He took it to church with him, placed it on the little table at his side, and there it remained during the service. It is difficult in these days to understand what a commotion it occasioned. Such a thing as bringing flowers into a church on the Sabbath day had never been heard of, and was not at all in accord with traditional New England ideas. Everyone in the congregation of course noticed it, and that bouquet of flowers became during the week the talk of all Brooklyn.

There were not a few who were alarmed at Mr. Beecher's rapidly growing popularity, and who made a point of finding fault with everything he did. These declared that Henry Ward Beecher had desecrated the House of God by taking flowers into the pulpit during religious worship! This, however, affected neither Mr. Beecher nor the church. Flowers on the pulpit had come to stay, and stay they did, and now are recognised as a legitimate part of church service all over the world.

_PLYMOUTH MEMBERS_

Plymouth Church was born in days of strife. It was natural that the militant element should be dominant. The very way in which the church was organised was illustrative of their methods. The prompt improvement of the opportunity to buy the property, the meeting one week, the opening of services the next week, the organisation of the church, the calling of the council, the invitation to Mr. Beecher to be their pastor, all in quick succession, were characteristic.

Mr. Howard was one who naturally foresaw the possibilities for the future, and thus came into leadership in the origin of the enterprise. Once started, however, the initiative and the dominating influence belonged to a group of men, of considerable note at the time as being closely identified with the anti-slavery agitation, and who were out of patience with what they considered the time-serving policy of too many of the churches, and particularly of the various benevolent and missionary societies: Henry C. Bowen, Richard Hale, Arthur and Lewis Tappan. These were in business, chiefly dry goods, and had large connections with the South. As the strife grew more severe, complaints grew, and finally the Southern merchants drew up a list of Northern merchants with whom they would have no dealings. All four of these men were on that list. Mr. Bowen's partner, Mr. McNamee, was one with him, but it was Mr. Bowen in particular who sent the famous retort, when urged to cater to his Southern constituency:

"Our goods are for sale, but not our principles."

He, as others, suffered for this, but the only effect it had was to strengthen them in the position they had taken. The American nation owes a debt of gratitude to the patriotic New York merchants who stood for liberty and their country in these perilous times. Among the first were A. T. Stewart, Simeon B. Chittenden and H. B. Claflin.

It was natural under the circumstances that the early history of the church should have been very much controlled by these men. Of them all, Mr. Bowen was perhaps the most aggressive and the most of a leader. He was the first superintendent of the Sunday School, and had much to do with the plans for and the erection of the present church building. A man of very positive convictions and great executive ability, he did what he did with his might. The same characteristics went into his conduct of _The Independent_, of which he was one of the founders in 1848. While the fame of its editors, Henry Ward Beecher, Joseph P. Thompson and Richard Salter Storrs, went far and wide, not a little of the success of the paper was due to his general management, and to his hearty indorsement of the position of his editors, however radical they were--indeed the more radical the better. Later, when he acquired entire control, these characteristics were still more manifest.

Another prominent man was Austin Abbott, brother of Dr. Lyman Abbott, a well-known lawyer, and one who was closely identified with the defence of Mr. Beecher in his famous trial. Well do I remember him as he first came, a boy, and took his seat in the west gallery. Then there were Henry M. and Augustus Storrs. The former was an intimate friend of Horace Greeley and used to travel about with him in his political tours. Both were warm friends of Mr. Beecher, but Augustus was specially active; it was at his house in Sidney Place that many of the meetings for consultation were held. Robert R. Raymond came to Brooklyn from Boston and brought the classic atmosphere, combined with a most emphatic manner, to his professor's work in the Polytechnic Institute. He was one of the comparatively few who took part in the prayer meetings, which generally were really lecture talks by Mr. Beecher. He seemed to think that a literary atmosphere would certainly do no harm, for his favourite subject was Shakespeare, and he frequently read lengthy extracts from his plays. He became widely known as a student and reader of Shakespeare. His son, Rossiter Raymond, will be mentioned later.

Robert S. Bussing was specially interested in the Bethel Mission; at first it was independent, but afterwards became a regular part of Plymouth Church work. General Horatio C. King was among the leaders in somewhat later days. A son of Horatio King, United States Postmaster-General under Buchanan, he always identified himself with the various reform movements, especially the anti-slavery ones, and was thus in hearty sympathy with Mr. Beecher and Plymouth Church in its activities, and has for many years served as clerk of the church. Always interested in music, he was a fine organist and helped materially in that department of church worship. Another whose name became very widely known, especially at the time of the trial, was Thomas G. Shearman. He was also identified with every phase of church life, was clerk for many years, and an active and most loyal upholder of pastor and church.

For the most part these were not very wealthy men, though Augustus Storrs was esteemed such, and Mr. Bussing at one time had a large income. There were a few, however, of large means, and they gave most liberally: Horace B. Claflin, Rufus R. Graves, and Henry W. Sage. Mr. Sage will long be remembered for his generous gifts to Cornell University, and was always looked to for cordial support of any good cause in Brooklyn. Horace B. Claflin as founder of the great H. B. Claflin Company was not less munificent, though often in ways less prominent before the public, and the same may be said of Mr. Graves. These with Mr. Storrs were always bidders for the highest priced pews, paying premiums varying from $3000 to $5000 each.

While present days are not so strenuous as those early years, and modern conditions scarcely develop individual influence in church life of as great intensity as the times of conflict, Plymouth to-day has a large and influential company of men identified with its life. Among them General Horatio C. King, already spoken of, and Professor Rossiter W. Raymond, are some of the links connecting the present with the past. No one who has listened to Professor Raymond's explanations of Scriptures or heard his talks in the meetings fails to realise his power in the church life. "Deacon" Stephen V. White has long been a well-known member, as liberal as he is loyal; so too are John Arbuckle, the coffee merchant, Henry Hentz and Henry Chapin, Jr. Mr. Beecher is represented by his son, William C, and the Howard family is still well known in Plymouth.

Mention of even a few would include Benjamin F. Blair, Walter L. Wellington, F. G. Corning, son of Rev. J. L. Corning, one of the early members, George W. Mabie, T. W. Lauterdale, Philip M. Knight, Geo. W. Bardwell, Elijah R. Kennedy, Frank M. Brooks, Horace D. Sherrill, Jas. A. Brodie, Chas. N. Judson, Terance Jacobson, Dr. Wm. Morris Butler, Chas. H. More, Clarence B. Wisner, Wm. Foster, Benjamin F. Webb, H. Edward Dreier, Amos D. Carver, Wm. E. Davenport, W. F. Osborne, H. A. Garthewait, A. K. Powell, Frederick W. Starr, Louis N. Chapin, Dwight Studwell, Henry Sanger Snow, A. Stanwood, Seabury N. Haley, Wm. Tupper, Frederick W. Heinrich, H. W. Wheeler, M. C. Ogden, John H. Jackson, George A. Price, W. P. Long, Mr. Carpenter, Mr. Ramsay, Mr. Kenyon, Mr. Smith, Mr. Bingham, Mr. Ayers, Mr. Aderley, and many others.

_BUYING A SLAVE GIRL_

It is 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 Sabbath morning, 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 more than 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 of slaves. 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 then a 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 if the 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 illustration of the inspiration that made him great.