Production Note Cornell University Library produced this volume to replace the irreparably deteriorated original. It was scanned using Xerox software and equipment at 600 dots per inch resolution and compressed prior to storage using CCITT Group 4 compression. The digital data were used to create Cornell's replacement volume on paper that meets the ANSI Standard Z39.48-1984. The production of this volume was supported in part by the New York State Program for the Conservation and Preservation of Library Research Materials and the Xerox Corporation. Digital file copyright by Cornell University Library 1993.HERE we raise the statue of the Puritan Pilgrim who walked undismayed the solitary heights of duty and of everlasting service to mankind. Here let him stand, the soldier of a free church calmly defying the hierarchy, the builder of a free state serenely confronting the continent which he shall settle and subdue. The unspeaking lips shall chide our unworthiness, the lofty mien exalt our littleness, the unblanching eye invigorate our weakness; and the whole poised and firmly planted form reveal the unconquerable moral energy —the master-force—of American civilization. So stood the sentinel on Sabbath morning guarding the plain house of prayer, while wife and child and neighbor worshipped within. So mused the Pilgrim in the rapt sunset hour on the New England shore, his soul caught up into the dazzling vision of the future, beholding the glory of the nation that should be. And so may that nation stand forever and forever, the mighty guardian of human liberty, of God-like justice, of Christ-like brotherhood.” George William Curtis.“New England was the translation into prose of the dreams which haunted Milton his whole life long.”—Frederick Denison Maurice. “The whole history of English progress since the Restoration, on its mor^l and spiritual side, has been the history of Puritanism.”— /. R. Green. “It was conscience in the Pilgrims which brought them to these shores; inspiring a courage, confirming a resolution and accomplishing an enterprise for the parallel of which men vainly search the records of the world.”—Robert 'Winthrop. “The embarkation of the Pilgrims'and the lone path of the May- flower upon the 'astonished sea’ were' a grander sight than navies of mightiest admirals run beneath the lifted clouds of battle; grander than the serried ranks of armed men moving by tens of thousands to the music' of an unjust glory. If you take to pieces and carefully inspect all the efforts, all the situations, of that moral sublime which gleams forth, here and there, in the true or the feigned narrative of human things—deaths of martyrs, or martyred patriots, or heroes in the hour of victory, revolution, reformations, self-sacrifices, fields lost or won— you will find nothing nobler at their source than the motives and the hopes of that ever-memorable voyage. These motives and these hopes—the sacred sentiments of duty, obedience to the will of God, religious trust, and the spirit of liberty—have inspired, indeed, all the beautiful and all the grand in the history of man. The rest is common- place. ‘The rest is vanity; the rest is crime/”—Rufus Choate.Unbetltng of tfjc ^inbotos of iPlpmoutf) CJjurct) Beptcftng tfje History of IDuritanism anti its influence Upon tfje Snstitutfons anli people of tfje Republic December 29/1907 * ^Iptoutj) Cjmrcj) 1847 $a0tor£ Henrp J^arb Peecljer, 18474887 2.pman Abbott 18874899 jHetoeU Utoigljt JltUte, 1899= rInfluence of |Buritantsmt upon t^e gjn* jStttutiottjS anO people of ttye ISepubltc. First Series. Upper Windows. Unveiled December 29th, 1907. 1. John Hampden and John Pym Appealing for the Bill of Rights before Charles I. Political Liberty. 2. John Milton Pleading for the Liberty of the Press. Intellectual Liberty. 3. Oliver Cromwell Announcing to George Fox Liberty of Worship, and the Beginnings of Religious Toleration and Charity. 4. The Prayer of John Robinson on the Deck of the Speedwell at Delfthaven. 5. The Signing of the Compact of the Mayflower. 6. The Landing of the Pilgrims. 7. John Eliot Preaching to the Indians. 8. The Founding of Harvard College. Second Series. Lower Windows. To be completed during 1908. 1. Roger Williams and Personal Liberty; Rhode Island. 2. John Hooker’s Plea for Independency; The Contribution of Con- necticut. 3. The Contribution of “Brave Little Holland,” and the Dutch in New York. 4. The Quaker’s Gospel of the Inner Light and the Peace Movement in Pennsylvania. 5. The Cavalier, and the Contribution of the Episcopacy, Virginia. 6. The Huguenot, and His Influence upon the South. 7. The Overflow of Puritanism upon the Great West. 8. The World Movement, the Haystack Prayer Meeting at Williams College, and the Founding of the American Board in 1806. Third Series. Opposite the Pulpit. 1. Abraham Lincoln Writing the Emancipation Proclamation. 2. Henry Ward Beecher Raising the Flag at Fort Sumter. 3. Harriet Beecher Stowe Writing '‘Uncle Tom’s Cabin.” 4. Lecture room and parlors. Eight Portraits of the PicKieers of Religious Liberty. 4tatement of tlje of ^lymouty C^utcl) anti t&e l^enr? ^at;D Beecher Jflemortal Committee. 1. The completion of the windows setting forth the Influence of Puritanism upon the people and institutions of the republic. 2. The completion of the Endowment Fund of $100,000. 3. The Erection of the Institute and Working building. Large Me- morial room containing the portraits, paintings, photographs, busts, manuscripts, and other relics of Henry Ward Beecher, Dr. Lyman Beecher*, his father, Harriet Beecher Stowe, his sister, etc., etc. Read- ing rooms, lounging room, etc., in the basement, for Young Men's Club. Class rooms for evening work, etc. (The names of 2,600 young men and 1,200 young women, living on Brooklyn Heights, and working in New York or Brooklyn, have been obtained.) 4. The Committee and the Church own or control one lot to the east of the church, the two lots for the Institute and Memorial Hall on the right side, and the four lots opposite Plymouth. The mem- bers look forward to a little park, and the interment of the remains of Mr. and Mrs. Henry Ward Beecher, and-the completion of a bronze memorial, along the general lines of the St. Gaudens Shaw Memorial, on Boston Common. (See last .two pages of this booklet.) 5Appealing for the Bill of Rights Tk ODERN Democracy and ^ I liberty began with the Plea for the Bill of Rights before Charles the First. The : plea was made by John Hampden called “the most patri- cian gentleman of his era/’ and John Pym, the first mail in history to be spoken of as “The Old Man Eloquent.” The two patriots or- ganized a movement against the doctrine of the divine right of . kings. They denied the king’s “John Hampden and John pym ap-. right to impose taxes and person- pealing for the Bill of Rights Before Charles i. Political Liberty. ally expend the people’s money. Designed by F. S. Lamb Executed by j. & r. Lamb At - the . risk ofthe Tower or the headsman’s axe, they insisted upon the rights and duties of the people’s elected representatives. When Charles demanded the persons of three members of-the House whose criticisms of the throne were offensive, the Speaker answered “I have no ears with which to hear your commands, no hands with which to arrest these members, no eyes with which to see them, until the House of Commons, by a majority of votes, bids me so do.” Their plea for the rights of the people was made in the House of Parliament. Hampden is speaking, and about Charles are grouped the Earl of Strafford, Archbishop Laud, Prince Rupert and Lord Digby. 6and John Pym before Charles I. Political Liberty 3n jHemoriam JAMES LEONARD CORNING, Born August 21st, 1828—Died September 1st, 1903. 7John Mil to n for the Liberty of the Press. JOHN MILTON made the first plea for the freedom of the Press. He believed that the people had full power to distinguish between truth and falsehood, wisdom and error. He insisted . that the printing-press must sow. the land with the good seed of universal Wisdom and knowledge. .To this end the author, the philosopher, and states- man rhust. be free to publish their views.;: He made a thrilling pro- ' test against the imprisonment of a writer because his pamphlets and books were unfriendly to the exist- ing government. The influence of the Areopagitica has been world-wide. No record exists of the argument, save in a printed form. The window- therefore represents Milton as seated in his study, surrounded by manuscripts and illu- minated missals, and writing his plea for intellectual liberty. Although a Puritan by conviction, John Milton was a courtier, and throughout his entire career as Secretary of State during Oliver Cromwell’s . Protectorate, the poet dressed in the rich costume of the era. “John Milton writing the plea for the liberty of th;e press ” Designed by F. |3. Lamb Executed by J. R". Lamb 8P lea d i n g Intellectual Liberty J# iWemortam SAMUEE;BOWNE DURYEA, Born March 27th, 1845—Died June 7th, 1892. 9Oliver Cromwell to George Fox Liberty of Worship, and the HfttV URING his boyhood Oliver I . B Cromwell witnessed the flogging .and mutilation of a Non-conformist clergyman. The old minister was at Once author, orator and preacher. The youth was stirred to a fury of indigna- tion . when he heard later that three- hundred of the moral teach- ers of England had been im- prisoned or exiled. Then and there he registered a vow that if God ever gave him the oppor- “ Oliver Cromwell announcing . . . - r ... . 1 • 1 to Geo. fox Personal tumty . of smiting ecclesiastical Liberty of Worship” . _ Designed by f. s. Lamb intolerance and bigotry, that he Executed by J. & R. Lamb 1 1 1 i 1 would strike the hardest blow that he could. Some years passed by, and Cromwell had climbed to England’s greatest palace, Whitehall. As Lord Protector of the Commonwealth, one day he heard that George Fox, the Quaker, had been thrust into jail, because he would not conform. Oliver Cromwell brought the Quaker out; and- gave him his liberty. He announced his judgment that the commonwealth.should be founded upon liberty, toleration and charity in religion. After his release George Fox went to Hampton Court, where the interview with the Lord Protector took place. IOAn nouncing Beginnings of Religious Toleration and Charity 3n jWemortam HENRY EDWARD MORRILL, M.D. Born December 29th, 1813—Died March 6th, 1874.The L as t P r ayer of on the Deck of the HEN some of the Puritans found they could not live a free life and work out their own mission and destiny under bishop and king, they re- moved to Holland. There they dwelt apart, for twenty years. They maintained an absolute democracy, political and ecclesi- astical. Their leader was John Robinson, a man of unique genius and character, the author of the proverb, “More light is yet to break forth from God’s throne.” Robinson was one of the pioneers and heroes of religious liberty. He believed that to the Pilgrim Fathers, as to Abraham, God ; had said in His providence, “Get thee out from thy country and thy kindred to a land which I will show thee. And I will bless thee, and in thee and thy children after thee shall all the nations of the earth be blessed.” ; On the 20th of September, 1620, John Robin- son and the;Pilgrim Fathers marched down the street of Delfthaven reciting a psalm. Kneeling on the deck of the Speedwell he committee! the pilgrim band into the guidance of that God who holds the sea in the hollow of His hand, and bringeth the storm-tossed into the desired haven. About Robinson are grouped the leaders of the company. “Last Prayer of John Robinson on Deck of the Speedwell Designed by F. S. Lamb Executed by J. & R. LambJohn Robinson Speedwell at Delfthaven 3ftt iWemortam JOHN TASKER HOWARD, ‘‘Founder of Plymouth Church.” 1808—1888, and SUSAN TAYLOR RAYMOND, his wife, 1812—1906. 13The Signing of on the t y /h try 3 M'l | <rmiiuk “Signing of the Compact on Board of the Mayflower ” Designed by F. S. Lamb Executed by J. & R. Lamb F.1 1 ROM the beginning the Pilgrim Fathers recognized the all but insurmountable obstacles to the founding of a colony and the subduing a con- tinent. Forecasting these diffi- culties, they determined to enter into a solemn compact for mutual aid- and comfort, in the interest of unity of action, and strength against all enemies. • The genius of the compact is, each for all, and all for each. The principles set forth have been called the seed corn from which grew the ~ ~ Declaration and the ^Constitution. The log book of the Mayflower runs thus : “This day, be- fore we came to harbour, observing some noFwell affected to unity and concord, but giving some appearance of fac- tion, it was thought good there should be an association and agreement that we should combine together in one body, and to submit to such government as we should by common consent agree to make and choose.” In this win- dow appear Carver, Bradford and Winslow, all governors of the colony at later dates. 14the Compact Mayflower 3n Jlemoriam AUGUSTUS STORRS, Born June 4th, 1817—Died March 4th, 1892 15The Landing of JCH to the surprise of the leaders, the May- flower touched the coast of Massachusetts instead of the Virginias. After careful explora- tion of the shore, by men sent forth to spy out the land, Plymouth was selected as the site of the colony. “We came to a conclu- sion “by the most voices to set on the main land on the first place, on a high ground, where there is a great deal of land cleared, and hath been planted with corn three or four years ago; and there is a sweet brook that runs under the hillside, and as many delicious springs of good water as can be dtunk, and where we may harbour our shallops and boats exceeding well.” In the foreground ,of the win- dow are Brewster,, Governor Carver and Priscilla Alden, representing the church, the civil government and the family. In the distance is the Mayflower, and in the back- ground men debarking from the. vessel.. “The Landing of the Pilgrims” Designed by F; S.'Lamb Executed by J. & R. Lamb 16the Pilgrims 3fn JWemortam MARY B., wife of HENRY HENTZ. Died Nov. 22nd, 1904. 7Jo h n El i o t t o the “John Eliot Preaching to, the Indians” F ROM the moment of their landing the Pilgrim Fathers and the Puritans planned the education of the Indians. From London came a letter from John Eliot, who coveted the task of missionary to the forest children. Soon after an invitation was sent from the colony that was accepted by Eliot, who landed in Boston in 1631, and immediately began his preparation for evangelizing the Indians. He soon found a young chief who spoke the Eng- lish fluently, and, . working to- gether, Eliot and the -Indian made the first dictionary and grammar ESb^.&SRL^b.: - and translated the Bible into the Indian tongue. Eliot soon be- came known as the. Apostle, to the Indians, and the story of his influence, reaching England,, moved. John Hampden to visit the colony.. Tradition tells us that John Hampden walked from Boston to the banks of the Connecticut, where John Eliot was then encamped with a tribe of Indians. In a few years Eliot built up a strong Indian church. On his return to Boston, the Apostle to the Indians recommended the policy of peace and good will, urging a treaty of friend- ship along the lines afterwards wrought, but so successfully by William Penn in Philadelphia. Had Eliot’s recom- mendations prevailed, it is believed that the white man’s relation with the Indian during the past centuries might have been one of peace and friendship, Instead of bitter hate and cruel warfare. 18P r e a c h i n g Indians 3ht JflemoriamThe Founding of “The Founding of Harvard College”: " Designed by F. SV. Lamb Executed by J. & R. Lamb TWELVE years after their landing at Plymouth, the Puritans united to found Harvard College, in the interest of the higher education. Free institutions and the democracy ‘ assumed that every colonist was not simply a patriot towards his country, and a Christian toward his God, but a scholar toward the in- tellect. In the monarchy it is necessary to educate only the ~ royal family and the upper ruling class. In the republic, where all are kings and rulers, all must be made scholars. Training in the fundamentals was not enough. Men. must be made wise toward political problems, economic prob- lems, social problems, and moral problems. At a time when they had scarcely enough strong, men to act as trustees, and to serve as teachers, the Puritans founded an institution of the higher education, anticipating a day when young men would crowd their rooms. The founder of the college was John Harvard; who died six years after the first timbers were lifted into their place.. The record of Harvard University says, when John Harvard died in 1638, it was found that it had pleased God to stir up his heart to give one-half of his estate toward the erecting of a college, and all his library. The committee that met John Harvard, and received at his hands the gift, was composed of twelve prominent members of the colony. In the window there appear the figures of Governor Winthrop, the minister John Cotton, Shepard and others. 20Harvard College 3to iWemortam JOHN BOYLE. I83O---1906.FREDERICK STYMETZ LAMB Artist STUDIED at the Beaux Arts, and with Mon. Le Fevre and Boulanger. Honor student under M. Millet. Or- ganizing member of the Municipal Art Society, and the National Society of Mural Painters, and the National Arts Club, and the American Society for the Preservation of Scenic and Historic Places. Among many other important works is Mr. Lamb’s design of the entire scheme of glass, for the Leland Stanford University. Recipient of Gold Medal from the French Government in recognition of his work in glass. The studies for these windows were made from the best authenticated portraits. As to the costumes, it should be remembered that the Puritan reaction against bright colors followed the accession of Charles the Second. Prior to that epoch, Puritan and Cavalier alike wore bright colors, em- phasized social distinctions, and made dress a badge of rank, standing and dignity. These distinctions were guarded as zealously in America, the land of liberty, as in England. The best authorities are agreed that the Pilgrim Fathers, and the Puritans of Boston, paid close attention to their attire, to its richness, arid elegance. In his researches, Mr. Lamb has found among the importations full records of the clothing purchased, including coats, cloaks, and dresses of crimson, purple, green, orange, blue, russet, lavender, and all the associated shades. Every authority has Been consulted and no pains have been spared in the interest of accuracy and fidelity to history. 22Sermon by Newell Dwight Hillis :: December 29, 1907 “tEfje influence of iPtirifamsim Upon tfje people ant Institutions of tfje Republic ” TEXT:—“And in the Last Days I Will Pour Out My Spirit Upon All Flesh/' THIS text opens wide the floodgates, that the tide of inspiration may sweep in upon all men. It foretells the coming democracy of genius, and the universality of inspiration. Instead of His antiquity, it asserts the modernity of God. With one stroke, it sweeps away the idea that nine- teen hundred years ago God spoke to men for the last time. God is not “of old"-—God is as new as the morning sunrise, as fresh as the last rose that unrolls its secret, while His power is as recent as the last sheaf that ripened. All natural laws are God's organized thoughts; all penalties are expressions of His just will; all social gains register His upward march. Every individual dwells as it were in the mind and heart of God. Man wakes and sleeps midst God's encamping angels. Cities rise and fall, states and empires come and go, but God abides, eternally young, eternally strong, with resources un- diminished, with wisdom and power and holiness unimpaired. In despondent hour let no man think himself alone. What God was to Moses, God is to every patriot. What God said to the poets and the prophets, God says to all lovers of their kind. What God did for the apostles and martyrs, God does for all who serve their fellows. Our God is always marching 23on. The triumphal procession of the horsemen and chariots that accompany Him through the pathless air creates that movement that men call the forward movement of history. It is this recognition or denial of an immanent God that distinguishes men and civilizations as stationary or progressive. The false conservative worships the past, exalts memory, and looks backward toward what God did. Egypt has a stationary civilization, and so has China. Both sealed their treasures of art, truth and character in a mausoleum. Forgetting to-mor- row and despising to-day, they revere only the achievements of their ancestors, until their institutions have grown as dry and lifeless as the mummies sleeping in their tombs. Some men and nations are progressive; their face is toward the future. Remembering what God and their fathers did, they meet new times with new methods, new emergencies with new truths and weapons. With eyes open and big with wonder, they search for the new footprints just made upon the sands, and for the new word of wisdom flung across the sky, in God's latest and last thought. What is the greatest fact in the moral universe? This: God is. God was for our fathers; God shall be for our children—but for us—for slave, for orphan, for men of office and prosperity, for statesman and hero, for dying mother and little child, this is the outstanding word—God is. Just as the ocean’s tide bears easily upon the wave the bubble; just as the mountain bears lightly the snow- flake that lies upon its peak, so God bears upon His mind and heart the human soul. Even the immortal hope is born of this truth—“God is the same yesterday, to-day, and forever.” Relative Atheism and Absolute Atheism For various reasons men deny this assertion of the democracy of God. Some for joy disbelieve that He will pour out His spirit upon all flesh. That all are to be prophets, that all are to have power and inspiration, that God is to break the 24alabaster box of genius upon all the people is a statement too good to be true. Atheism is either absolute, or relative. Abso- lute atheism leads God to the edge of His universe and bows Him out of existence; reduces life to a mere dance of atoms; makes man the creature of fate and circumstance; makes the scholar and the hero journey for seventy years, toiling toward a black hole in the ground where the leaf shall be man’s sister and the worm his brother. Relative atheism affirms God for one country—for example, Palestine—but denies Him to China, India and Africa. It affirms Him for one epoch, the Old and New Testament days, but denies Him to the last nineteen centuries. It asserts that when the last apostle was buried, the divine form withdrew from the scene, after which the roseate hue died out of the air, and our earth was wrapped in gray and drab, in the light of common day. Now and then, men arise who have faith in spots. Some indignantly, deny the Biblical statements. What? Pour out His spirit upon.all flesh? No, no! God pours it out upon one order of flesh, named cardi- nals or bishops, who have peculiar functions, but not upon other men. What? Pour out His spirit upon all flesh? No, exclaims another. God pours His spirit out upon one man in Rome, not upon others. What? Pours out His spirit upon all flesh ? Incredible! The apostle should have said that God pours it out upon the “elect” class, not upon those whom He has passed by as “non-elect.” What? Pours out His spirit upon all flesh through the one hundred and thirty millions in Russia ? No! The prophet should have said upon one ruling order, the nobles and the Czar. Poured out His spirit upon all ages, so that he leaves no generation without its prophet, and its poet, and its witness, through missionary and martyr ? Upon Robertson and'Livingstone, upon Bushnell and Beecher, and Brooks, upon Tennyson and Browning, and Emerson, upon Millet and George Frederick Watts? Does not that drag the apostle and the prophet down to the level of ordinary men ? No ! No ! But then have faith in God. 25Fear, Unnecessary We need not fear the Bible’s statement. This truth does not lower Mount Olivet to the level of the foothill; it means that the omnipotence of God has exalted the foothill to the level of Mount Olivet and Sinai. You cannot make too much of the inspiration lent to prophet and apostle, but you may make too little of that ever-present God who leaves no genera- tion without a witness. A prophet is one who sees the truth clearly, feels it passionately, surrenders himself to God’s truth absolutely, and so becomes a torch to guide the people through the darkness and the night. Wordsworth was a prophet when he saw man coming trailing clouds of glory. Tennyson had the prophetic spirit when he felt that by prayer, as by chains of gold, man was bound fast to the feet of God. Carlyle, with a holy fire burning in his bones, had the prophet’s spirit when he stood for God’s everlasting yea and His everlasting nay. In true, prophetic spirit Lowell added one new parable in the vision of Sir Launfal. As for the martyrs, David Livingstone carries forward the apostolic spirit. Remember that God hath five Bibles, all inspired. There is the Bible of nature, written on tables of stone and sky; there is the Bible of human nature, containing God’s laws on the tablets of the heart; there is the Bible of history, with the record of His unfolding will; there is the Bible of revelation, the Old and New Testaments, con- taining the record of His outpouring spirit upon some prophets and apostles in one country and one race; there is the Bible that is the book of His heart in the life of God’s dear Son, whose feet touched our earth at Bethlehem, and sprang back to His Father’s side at Olivet. One of His Bibles, the book, is closed. To the others every day He adds a fresh page. Let no man, therefore, worship what God once did, so that he forgets what God does and is. All this illustrates a form of atheism, relative, to be sure, but essentially an assault upon that God whose wine is ever freshly poured. You may darken your eyes, but the foot-prints of shimmering light still lie 26across the hills. You may fill your ears with the clatter of the street and the din of industry, but the music still sounds on. For those that will, for all humble, trustful hearts, God still keeps His tryst with man midst the corn in the cool of the day; keeps it in the republic as truly as in the fields of Chaldea, four thousand years ago. The Puritan Era an Era of Unique Inspiration From time to time the immanence of God is illustrated in events, while history expounds the truth. The Puritan epoch interprets the modernity and democracy of God. A brief con- trast with other epochs will make this clear. The Renaissance was the reformation of the intellect in Italy. The Reforma- tion was the renaissance of the conscience in Germany. The Elizabethan age of Shakespeare was the flowering of the reason in England. The political revolution in England was the flowering of the conscience. The Pilgrim Fathers’ founding of the New England was the flouring and fruiting of the will, taught by the new intellect, refreshed by the newly quickened conscience, and supported by the presence of the over-ruling God. Upon the Puritans God poured out His spirit. In that hour God alone seemed great. To do God’s will became the only thing worth while. They wanted to worship God and obey Him in a liberty that should make them as free as the birds, with prayers and thoughts as untrammeled as the wind. When the bishop said, Thou shalt pray only in reading this prayer, and the king said, Thou shalt live under these laws, and limitations closed around, through laws that they could not accept, the Pilgrim Fathers withdrew to Hol- land. They were led by Cambridge men of the highest culture. In his history of England Green tells us that the progress of England for the last two hundred and fifty years has been 27nothing but the history of these Puritans, half of whom remained at home and half of whom came to found a New England. The impulse that brought them was purely religious. On the prow of Columbus’ vessel stood the Spirit of Science; the unseen pilot on Francis Drake’s ship was the Spirit of Adventure; Cortez was moved by the love of gold; but the spirit of Religion guided the destiny of the little Mayflower, that was freighted with issues more important to democracy than that of any ship that ever put out to sea. These Pilgrim Fathers claimed for themselves, in the hour they sailed, the command given to Abraham, “Get thee out from thy country unto a land which I shall show thee, and in thee and in thy children shall all the families of the earth be blessed.” Their watchwords were five: liberty, equality, opportunity, intelli- gence, and integrity. Liberty for every man to work out his- own destiny; equality, that men of every order and degree of talent, like shrub and vine, oak and palm, might unfold each his own gift and do his own work in God’s way; oppor- tunity, that all should have a chance to work and grow, the banker’s son and the widow’s boy alike bearing the image of God, both being free to climb as high as ambition, in- dustry and talent warrant; intelligence and integrity, that sound knowledge and moral worth are the foundation of all individual excellence and national greatness. In retrospect, all men now perceive that Plymouth Rock, where our Pilgrim Fathers landed, is the true Bethlehem of democracy, the cradle of liberty. Therefore, in these windows we seek to register the story of God’s providence. What God thought it worth while to do, we think it worth while to celebrate and remem- ber. Some churches limit the windows in their buildings to the age of the prophets and the apostles. No man can over-esti- mate the importance of such recognition through ecclesiastical art and architecture. 28A Plea for a New Art Movement But the time has fully come for us to widen our thought. When we proposed these windows, setting forth the immanence of God, the continuance of His loving providence, and assert- ing that God is pouring out His spirit upon all flesh, through the Puritans, some men called it sacrilegious. But when long time has passed, the storm of controversy and criticism will die out of the air. Men will understand that the setting forth of what God did for our fathers does not deny what God did also for the prophets and apostles. It rather supplements and completes the story. Once medieval art was bound in grave clothes. When liberty to choose m w subjects came, the renais- sance of art came also. Is not God pouring out His spirit upon American artists? Has not the era of conventional angels, and conventional prophets, and conventional apostles fully passed? Do not say that the era of romance and poetry is gone. It has just come. God poured out his spirit on Millet. Men had thought that the only sacred subjects were a prophet with a staff, but Millet took a peasant boy and girl, with their hoes. He steeped the clods in poetry, bathed the hoe handles in romance, and made them glisten like the sceptre of God. This old Puritan meeting-house will henceforth publish the story of the Pilgrim fathers, and the pioneers of modern religious liberty, and declare the democracy of Jesus and the universality of God. And when the controversy has died away, we hope and pray that men all over this land will give up the old conventional art, and through the windows in library and chapel and church the sons and daughters of the republic may come to feel that the God who once walked with holy men in Palestine still walks and works with the soldiers who keep the state in liberty, with our surgeons and physicians who keep the state in health, with our educators who keep the state in wisdom and knowledge, with our publicists and statesmen who keep the state in law and ethics, with our merchants and 29manufacturers who feed and clothe the people, with our poets and prophets who inspire and support the pilgrim host. There are no better themes for stained glass, in solemn aisles and glorious windows of libraries and galleries, than the themes of modern liberty, religious and political, where God hath made known His will to men. In the full confidence of a new era of art, in our chapels and libraries and churches, we have assembled this day to celebrate the completion of this work, setting forth the influence of Puritanism upon the people and institutions of the republic. Puritanism and Political Liberty The history of liberty holds no greater chapter than these, set forth. Here is the beginning of Puritanism, and its first assault upon feudalism and the struggle for the rights of the people. Charles was a czar ; his rule was absolute. His gov- ernment represented the divine right of kings,'that citadel of iniquity and cruelty. A hundred laws were on the statute books, punishing the plebeian with hanging. Thirty-two thou- sand poor men were rotting in the debtors’ dungeons. A few patrician families owned ninety-nine one-hundredths of' all the land. John Pym, the first man in history to be called “The Old Man Eloquent”; John Hampden, called the most patrician gentleman of his time, carrying forward John Hooper’s plea, assaulted feudalism, attacked tyranny, and became voices for the seven millions of poor. These heroic leaders demanded political rights for the millions, and, like Samson,‘pulled down the structure of feudalism. Their plea was the fountainhead and spring of modern liberty and democracy. There is a window-—it represents John Milton’s plea for the liberty of: the press. Milton was the ‘scholar and ‘flower of the Puritan intellect: Oft he listened to the seven-fold hallelujah chorus of Almighty God. His soul was like a star and dwelt apart. “He had a voice whose sound was like the 30sea, he was pure as the naked heavens, majestic, free. He walked like an archangel down life’s plain, common way. He taught men virtue, manners, freedom, power and an uncon- querable mind.” He believed that the man of vision should have the right, without let or hindrance, to publish his views through pamphlet or book. He held that God had given the people plenary power to distinguish between truth and false- hood and that free discussion would sift the wheat fronv the chaff. That sublime plea of- John Milton created a revolution. To-day the press is the people’s university, the workingman’s college, and we celebrate the founder and father of our intel- lectual liberty. There is a window—depicting Oliver Cromwell’s interview with George Fpx. In his youth Oliver Cromwell saw an old minister, who would not conform, punished in the market place. Archbishop Laud had this scholar publicly flogged, slit his nostrils, cropped his ears and burned his forehead with two letters, S. S. (Sower of Sedition). That winter the archbishop exiled 300 of the moral teachers and stripped them of their goods. Others were thrown into jail, while some were muti- lated. Their crime was that they refused to read the printed prayers sent them by Laud. They insisted upon praying to God through extempore prayer. In that hour Cromwell regis- tered a vow that if God ever gave him the opportunity he would strike a blow against ecclesiastical narrowness and cruelty. Years later he became Lord Protector, and dwelt in England’s greatest palace, Whitehall. Hearing that George Fox had been thrust into jail because he would. not conform, Oliver Cromwell brought the Quaker out and gave him liberty, assert- ing that that commonwealth was most surely established that was based upon the personal liberty of every citizen. Gone the era when men are mutilated, tortured or stripped of goods because they will not conform! Here and now, therefore, let us celebrate the Puritan who stood for toleration, liberty and charity. - ■There is a window—setting forth John Robinson’s last prayer on the deck of the Speedwell, On the morning of that day the little Pilgrim band marched down the street, while John Robinson read a psalm. The women sang the psalm with sobs and tears. The men responded with a far-away look in the eyes; the children, not understanding, clung to their parents’ garments. Robinson, unique in his genius and author of that proverb, “More light is yet to break forth from His word,” offered the last prayer. Tradition says that he committed the Pilgrims unto Him “who holds the sea in the hollow of His hand,” and calleth the storm back to His hand, as a bird returneth to its nest. By prayer, as a golden chain, John Robinson bound the Mayflower to the throne of God, and that chain was never broken until they dropped anchor in the harbor of Plymouth. Here is a window—it sets forth the signing of the compact in the cabin of the Mayflower. That was the first federation. It holds the seed corn that ripened into the Declaration and the Constitution. Its genius is each for all, and all the citizens for each; the eighty millions standing for the single citizen, every citizen standing for the eighty millions. That compact held the leaven of all present and future con- stitutions. There is a window. It represents the landing of the Pilgrim Fathers. Through John Carver, the first governor, it depicts political liberty; through William Brewster it capital- izes religious liberty and the importance of moral culture in the Republic; through Priscilla, famed in song and story, it represents the family as the first of American institutions. Dante says that, in his vision, when the chariot of God’s angels passed by, it left the air roseate in color, and could we have drawn near to that scene at Plymouth Rock perhaps we would have seen the angels with their song of peace on earth, good- will toward men, curving their flight near to that spot where yesterday Indians had their tepees, and filled the air with war cries and stained the earth with blood. Yonder is a window—■ 32where John Eliot preaches to the Indians. It sets forth the overflow of Puritanism, the spread of the missionary spirit, the democracy of genius, the universality of inspiration, for red men and black men and white men alike. Here is one window more. Twelve years after the landing of the Pilgrim Fathers they founded Harvard College. In the monarchy, only the royal family must be educated, for they are the ruling class. In the republic, all the citizens must become scholars toward the intellect as well as patriots toward their country, and Christians toward their God. It is a plea for the library and the chapel, an argument for the gallery; the college and the university. It asserts the democracy of God, the coming age when wisdom shall be universal, genius diffused, when all shall be scholars, s patriots and Christians, for man's sake and for God's sake. Dedication In the faith, therefore, that the God of. our Pilgrim Fathers is our God, and shall be the God of our children after us; in this old meeting-house, consecrated to democracy, and standing for absolute independency of the church; where there are no orders, no classes and no ranks, where we neither look up nor look down, but look out, upon all our brethren, because all are in the image of God; here, where a thousand pleas have been made for the slave, for the poor, for liberty, for loyalty, for equality, opportunity, intelligence and integrity, we are come to celebrate the guiding hand of God in our history, to swear fidelity to the great convictions of our fathers, and to commemorate the history and influence of Puritanism upon the people and institutions of the republic. 33•• I. ‘ John Hampden and John Pym Appealing for the Bill of Rights Before Charles I. In that solemn faith we dedicate this first window in memory of James Leonard Corning, called once by Mr. Beecher, “My son in the faith/' himself an illustration of the kind of man developed by Mr. Beecher's teachings; an author, a lecturer, a preacher, an art critic, a friend; to the glory of God and the continuance of His spirit and influence upon the earth, we dedicate this window depicting John Hampden's plea for political liberty, in the hope that the plea will finally be victorious, not simply for England, and the republic, but for Russia and China and all the peoples of the earth. II. John Milton Pleading for the Liberty of the Press. To the memory of Samuel Bowne Duryea—in his youth called to office in Plymouth Church; whose thoughts even in death were turned toward the continuance of this work, and the needs of the people of his beloved city; who made himself immortal through his bequest, who lives and works through the institutions that his gold supports; to the citizen, the patriot and benefactor, we dedicate this window, setting forth John Milton's plea for the liberty of the press, in the hope of a day when our land and world will be sown with the good seed of wisdom and knowledge. III. Oliver Cromwell Announcing to George Fox Liberty of Worship. To the continuance of the spirit, the teaching and the character of . Dr. Henry Edward Morrill, long the superintend- 34ent of our school, exalted to many officers in our church, a scholar, wise in counsel, tolerant in spirit, gentle in judgment, beautiful in character, himself an illustration of the fact that a beautiful soul is the fruit that our earth ripens for God, we dedicate this window, depicting Oliver Cromwell granting theological liberty to the Quaker, George Fox, and proclaim- ing toleration and charity in religion, as the genius of freedom. IV. The Prayor of John Robinson on the Deck of the Speedwell. To the memory of John Tasker Howard, to be ever known as the founder of Plymouth Church, honored once by Mr, Beecher’s designating him as “My own pastor,” a man who was the counselor, father and adviser of us all, a man just, kindly and benignant; and to the memory of Susan Raymond Howard, who brought a woman’s moral and aflfectional in- tuitions to bear upon our church’s life, who taught us how to put love into theology, justice into ethics, and culture into the common life, we dedicate this window, in which John Robin- son’s prayer binds fast to the throne of God, by a chain of gold, the little ship of the Pilgrim Fathers. V. The Signing of the Compact in the Cabin of the Mayflower. To Augustus Storrs, merchant, patriot and long the honored trustee of this church, treasurer of our funds, who stood like a rock in his pastor’s defense when troubles came in like a flood, a man of oak in his strength, of vine and flower in his gentleness, speaking truth in the hidden parts, we dedi- cate this window, with its story of the compact in the May- flower, its plea of each for all, and all for each,: in the earnest hope that the seed corn of the compact that ripened into ..the 35sheaf of our institutions may yet become bread for all the hungry peoples of the earth. VI. The Landing of the Pilgrims. In grateful and admiring memory of Mary B. Hentz, wife of Henry Hentz, we dedicate this window, setting forth the Landing of our Pilgrim Fathers, through the person of John Carver, illustrating the political institutions, through William Brewster, religious truth, and through Priscilla Alden, setting forth the family as the first of American institutions— in memory of this beautiful woman, whose gentle spirit shows us that a mother’s heart is the child’s best school-room, whose purity, overflowing goodness and disinterested sympathy made all to be her debtors, we dedicate this window, with the Pilgrim Fathers Landing at Plymouth, which is, and ever will be, the Bethlehem of the republic. VII. The Founding of Harvard College. To John Boyle, for fifty years an honored merchant among the city’s most prosperous men, for fifty years an almoner of universal bounty, toward the hospitals, the Sunday schools, the churches of Brooklyn, who, from the hour that he united with Plymouth Church, distributed gold like a prince —to John Boyle, merchant, patriot, student of the beautiful, collector and distributer of art treasures, patron of school and library, we dedicate this window, setting forth the founding of . Harvard College with its plea for the higher education and the necessity in the republic of making all men scholars toward the intellect, as well as patriots toward their country and Christians toward their God. Obedient to the divine command, therefore, we praise famous men of old, and celebrating their heroism, their forti- tude and their faith, here and now, we swear fidelity to the great convictions of our fathers. 36What his contemporaries said “Mr. Beecher was asked to raise the flag at Fort Sumter because 'but for his speeches in England there might have been no flag to raise.’”—Abraham Lincoln. “No such eloquence has been heard since Demosthenes made his plea against the tyranny of Philip.”—William Taylor,■ D.D. “The Shakespeare of the Anglo-Saxon pulpit.”—Spurgeon. “He humanized theology and taught the world the love of God. He was the greatest preacher since the Apostle Paul.”—Joseph Parker, D.D. “I want to see three graves in your country—the grave of Wash- ington, Abraham Lincoln and Henry Ward Beecher.”—William J. Dazvson, author of “Makers of English Poetry.” His Memory Cherished In a single week last autumn twenty-five people from foreign lands came to Brooklyn to find Mr. Beecher’s grave. Thousands from dif- ferent States in the Union visit Plymouth Church yearly. What Independence Hall is to Philadelphia, what the Old South is to Boston, what Mount Vernon is to Washington, what the shrine of John Wesley and his old church are to London, we wish to make this Memorial Hall of Patriotism, Plymouth Church, the Tomb and Beecher Park to all men, without regard to race, class, or creed, and especially to the children and youth of our city and country. Ex-President Grover Cleveland, Hon. David J. Brewer, Justice of the Supreme Court; Hon. Seth Low, Maj^or of New York; Rev. F. W. Gunsaulus, D.D., of Chicago, and the Rev. Newell Dwight Hillis, all members of the Committee, spoke at the memo- rial meeting at the Academy of Music in Brooklyn, on March 8, 1903. Nearly three hundred gentlemen have accepted positions on the General Commitee and are heartily committed to this movement. They include members of the Cabinet, distinguished officers of the army and navy, Judges, Governors, Senators, other high public officials, university and college presidents and clergymen of all denominations from Maine to California. 37President Roosevelt’s Letter • President Roosevelt, a member of the General Committee, wrote: January 14, 1903. White House, Washington. My dear Dr. Hillis:— It is a matter of genuine regret to me that I cannot take part in the meeting of the proposed Beecher Memorial. Un- fortunately it is simply impossible for me during the session of Congress to make any additional engagements. I am glad that the people of Brooklyn and of Greater New York are taking the lead in the proposition to build this memorial, which shall suitably commemorate Mr. Beecher’s work. What Mr. Beecher did, especially at the crisis of the great contest for liberty and union, should never be permitted to die out of the memory of our people; and I congratulate you on taking the initiative in the movement to commemorate it. With all good wishes, Sincerely yours, Theodore Roosevelt. Rev. Newell Dwight Hillis and Members of Committee. 38Extract from Sermon of the Pastor NOW that he has been twenty years dead, what do men say of him? The greatest leader in the Congregational Church in England has said: ‘Beecher carried more genius than any other man of his century/ Spurgeon called him ‘the Shakespeare of the Christian pulpit/ Dr. William Taylor disagreed with Mr. Beecher in his theology, blit after his death said of Beecher’s address in Liverpool, ‘the world has heard no such eloquence since Demosthenes.’ Among the private papers of Governor Oliver P. Morton, of Indiana, whose un- timely death was a national misfortune, is one paper in which he says that he laid out his whole political life along lines pointed out by Henry Ward Beecher, in a ride the two young men took through the forests of Indiana in 1845. The great war governor adds: ‘I believe him to be the broadest statesman the country has produced.’ Lying on his death bed, John C. Calhoun asked that Mr. Beecher’s article on ‘Shall We Compromise?’ should be read to him a second time. ‘That man,’ he said, ‘understands the subject and has gone to the bottom of it. He will be heard from again/ Just before his death, in Boston, Phillips Brooks referred to Mr. Beecher and said: ‘I regard him as ; the greatest preacher Protestantism has ever produced.’ ” His lectures to young men have been translated into twenty foreign languages. Go into any cathedral or chapel or building where a minister of the established church preaches in England, and no matter who speaks, Robertson always preaches the sermon. In our own country there are innumerable voices and many creeds, but I think there is no preacher in our land but would gladly confess that some portion of his message he owes to Mr. Beecher. He sowed and reaped in many fields, he lectured often, but his pulpit was his real throne; he was a reformer, and killed many a nest of serpents; some-; times he fought with lions. He was an editor and strengthened one great journal, the Independent, and founded the Christian Union. He became tongue for the dumb, and voice for the Indian, the Chinese and the negro. During the long conflict with slavery, God honored him by making all bad men his bitter enemies. He lived three and seventy years, through the most heated and tumultuous career of our history, and forged many a thunderbolt against iniquity. He changed the very climate, theologically, in which we lived, and his influence made a cosmic change in our spiritual world. What man’s life has been more fruitful of good? What man’s influence has jour- neyed beyond the seas and been more permanent? 39Henry Ward Beecher at 6o.