HENRY WARD BEECHER.
THE GREATEST PULPIT ORATOR OF AMERICA.
T may be safely said that as a pulpit and platform orator, Beecher has had no superior. Nothing is studied or artificial about his delivery. Naturalness, frankness, cordiality, fearlessness, clearness, and depth of thought, expressed in the simplicity and beauty of diction, and enlivened by a rich vein of pungent humor, were marked characteristics of his speech.
Those familiar with the public career of this great orator and reformer can scarcely conceive of him at four years of age sitting in the Widow Kilbourn’s school occupied in saying his A B C’s twice a day, and putting in the intervals between recitations in hemming towels and aprons; yet such is the story told of Henry Ward Beecher’s first school-days.
His father, Dr. Lyman Beecher, was a Congregational minister, a profound thinker and scholar, stationed at Litchfield, Connecticut, where, on the then large salary of eight hundred dollars per year, he and his wife and ten children lived. Henry Ward was born on the 24th of June, 1813—the eighth child in the family.
Beecher tells many interesting stories of his childhood. Among others are his accounts of the Sabbath-day struggles with the Catechism. He declared it was a day of terror. Once on referring to it in his Plymouth pulpit he said: “I think that to force childhood to associate religion with such dry morsels is to violate the spirit not only of the New Testament, but of common sense as well. I know one thing, that if I am lax and latitudinarian, the Sunday Catechism is to blame for part of it. The dinners I have lost because I could not go through ‘sanctification,’ and ‘justification,’ and ‘adoption,’ and all such questions, lie heavily on my memory. One Sunday afternoon with my Aunt Esther did me more good than forty Sunday mornings in church with my father. He thundered over my head. She sweetly instructed me down in my heart. The promise that she would read Joseph’s history to me on Sunday was enough to draw a silver thread through the entire week.”
Dr. Beecher received a call to preach in Boston in 1825, and removed his family there. The ships, the sea, and the stories Beecher here saw and read of Lord Nelson and other naval heroes, and of Captain Cook’s marvelous voyages and discoveries in new countries, determined him to make a sailor of himself. He was at this time a shy boy with a thick tongue and very indistinct speech. His father, while secretly opposing his project to go to sea, apparently encouraged it by suggesting that he go to Amherst College, where he would learn mathematics and navigation, preparing himself to be a commander instead of a “common Jack Tar.” Henry Ward readily consented to this.
At Amherst he studied elocution, and became not only an easy reader and talker, but showed promise of distinction. This opened a new world to him. The spirit of oratory found lodgment in his soul and he forgot his old longing for the sea. Shortly after this, during a religious revival in the college, Beecher determined to be a Christian, and, as a biographer says of him, “Made a joyful consecration of himself to the Lord. It was no doleful giving up to live a life of gloom and sadness. He believed that a Christian life ought to be of all lives the most joyful, and if he could not be a joyful Christian, he should not be one at all.” These convictions followed him through life. Mrs. Stowe, his sister, wrote of him: “He was never found sitting in solemnized meditations in the depth of pine trees like the owl.”
Dr. Beecher was elected President of Lane Seminary, Cincinnati, Ohio, in 1832, and removed to that city, whither Henry Ward followed him after graduation at Amherst in 1836, and took his theological course under his father and Prof. Stowe (who afterwards married his sister, Harriet Beecher, the author of “Uncle Tom’s Cabin”). After completing his theological course he entered upon his first pastorate at Lawrenceburg, Indiana, at a salary of three hundred dollars per annum, where, he said: “I did all the work of both sexton and pastor; in fact, everything except come to hear myself preach—that much the congregation had to do.”
One of his first steps after securing this position was to go back to Massachusetts and marry Miss —— Bullard, his boyhood’s sweetheart, to whom he had been engaged for many years. The young couple started bravely in two rooms over a stable as their first home, and it is doubtful if any young prince and princess have been more truly happy than were these poor but true lovers in their humble nest in the stable loft. Mrs. Beecher’s “Recollections of Henry Ward Beecher,” written just before her death in 1897, furnishes a most delightful description of these early days of privation and poverty, chills and ague, but withal of such cheerfulness we almost envy them. Space forbids that we dwell upon Beecher’s private life, interesting and inspiring as it was. From Lawrenceburg he went to Indianapolis, where he preached for eight years with great success and growing fame, until August 24, 1847, when he was installed as pastor of Plymouth Church, Brooklyn, New York.
From this point Beecher becomes a national figure, and until the day of his death—a period of forty years—he was ever prominent in the public eye. There was a time when the escutcheon of his moral character was sullied by scandal,—but it was only scandal—which he met boldly, his church standing by him, and before the most scrutinizing investigation he remained steadfast, and in time the world exonerated him—while his accuser fled to Paris, where he spent his life in exile. Few people in the world now believe Beecher was guilty of the charges Theodore Tilton brought against him.
Beecher early espoused the cause of the abolition of slavery and of temperance. He considered both these doctrines a part of the gospel of Christ, and preached them boldly from his pulpit. Thus Plymouth Church rose grandly to the need of the age. Wendell Phillips, who in 1847 could find no audience room in New York or Brooklyn, was cordially invited to Beecher’s church, and “from the day that Phillips made his great anti-slavery speech from that pulpit until the Emancipation Proclamation—nearly twenty years later—the Plymouth preacher became a flaming advocate for liberty of speech and action on the question of the national evil. If there was anything on earth to which he was sensitive up to the day of his death, it was any form of denial to liberty either in politics, religion, or literature.” With pen and voice he ceased not to labor until the shackles fell from the black man’s hands.
A number of slaves were sold from Plymouth pulpit, purchased by public contributions and given their liberty, Mr. Beecher himself acting as auctioneer. The dramatic scenes on such occasions have been vividly recounted in Mrs. Beecher’s “Recollections,” and some of Mr. Beecher’s auction speeches have been preserved.
When Fort Sumter’s guns announced the beginning of war, Beecher sent back the echo from Plymouth pulpit in no uncertain sounds. His church organized and equipped a regiment which he was pleased to call “My own boys.” Mr. Beecher was in such constant demand as a public speaker that early in 1862 his voice failed and his health gave way, and he went to Europe and traveled in France and Switzerland. On invitation, after regaining his health, he went to England, where he delivered speeches—though England was in sympathy with the South—at Manchester, Glasgow, London and Edinburgh. The opposition which he met in these efforts would have completely overcome a man of less rugged physique, or discouraged one of less imperious will. But Beecher—confident in his own mind that he was right and his soul afire with patriotism—faced, spoke to, and quieted the most vicious and howling mobs into which he went often at personal peril. He describes his experiences as being “like driving a team of runaway horses and making love to a lady at the same time.”
After the war was over, Beecher preached as earnestly for forgiveness and reconciliation toward the South as he had preached to abolish slavery and retain the Southern States in the Union. His actions throughout had been purely patriotic and from no hatred of the people whose institution of slavery he fought. These principles made him unpopular for a time at the North and even in his own church. But he was ever the champion of the right, and did much toward the restoration of harmony between the sections. He delivered the oration at Charleston, South Carolina, in 1865, when the flag of the Union was again raised over Fort Sumter, and in 1879 made a tour of the Southern States, delivering lectures on popular topics, one of which was entitled “The Reign of the Common People.”
Henry Ward Beecher died March 8, 1887. He retired on the evening of March 3d apparently in usual health and fell into a sleep from which he never awoke, but merged into an unconscious condition in which he lingered until the morning of March 8th, when it is said as “a ray of sunlight flashed full and strong into the room and fell upon the face of the sufferer, who was surrounded by his family, calmly and without a struggle the regular breathing ceased and the great preacher was gone.” The eloquent tongue was silent forever.
The remains of Beecher were viewed by thousands, and many came who could not see the bier for the crowds that thronged the house and streets. It is doubtful if any private citizen’s funeral was ever so largely attended. One of his admirers in writing of the occasion said: “He loved the multitude, and the multitude came to his funeral; he loved the flowers, and ten thousand buds breathed their fragrance and clad his resting-place in beauty; he loved music, and the voice of the organ rose, and the anthems which had delighted him again rolled their harmonies to the rafters; he loved the sunshine, and it streamed through the windows and was a halo around him.”
Within the beauty of this halo we would leave the memory of this great man, hung as a portrait in a frame of gold from which his benign and cheerful face shall continue to look down upon succeeding generations. And as we read his encouraging “Lectures to Young Men;” his broad and profound sermons from “Plymouth Pulpit;” his inspiring “Patriotic Addresses;” his editorials in the “Christian Union;” his “Yale Lectures on Preaching;” his “Star Papers;” his “Evolution and Religion;” his novel “Norwood,” or his “Life of Jesus Christ: Earlier Scenes,” on which he was engaged when he died (which are his chief contributions to literature), we will often look up at the picture and exclaim, “Oh! that those lips might speak again!”
PUBLIC DISHONESTY.
CORRUPT public sentiment produces dishonesty. A public sentiment in which dishonesty is not disgraceful; in which bad men are respectable, are trusted, are honored, are exalted, is a curse to the young. The fever of speculation, the universal derangement of business, the growing laxness of morals is, to an alarming extent, introducing such a state of things.
If the shocking stupidity of the public mind to atrocious dishonesties is not aroused; if good men do not bestir themselves to drag the young from this foul sorcery; if the relaxed bands of honesty are not tightened, and conscience tutored to a severer morality, our night is at hand—our midnight not far off. Woe to that guilty people who sit down upon broken laws, and wealth saved by injustice! Woe to a generation fed by the bread of fraud, whose children’s inheritance shall be a perpetual memento of their father’s unrighteousness; to whom dishonesty shall be made pleasant by association with the revered memories of father, brother and friend!
But when a whole people, united by a common disregard of justice, conspire to defraud public creditors, and States vie with States in an infamous repudiation of just debts, by open or sinister methods; and nations exert their sovereignty to protect and dignify the knavery of the commonwealth, then the confusion of domestic affairs has bred a fiend before whose flight honor fades away, and under whose feet the sanctity of truth and the religion of solemn compacts are stamped down and ground into the dirt. Need we ask the cause of growing dishonesty among the young, the increasing untrustworthiness of all agents, when States are seen clothed with the panoply of dishonesty, and nations put on fraud for their garments?
Absconding agents, swindling schemes, and defalcations, occurring in such melancholy abundance, have at length ceased to be wonders, and rank with the common accidents of fire and flood. The budget of each week is incomplete without its mob and runaway cashier—its duel and defaulter, and as waves which roll to the shore are lost in those which follow on, so the villainies of each week obliterate the record of the last.
Men of notorious immorality, whose dishonesty is flagrant, whose private habits would disgrace the ditch, are powerful and popular. I have seen a man stained with every sin, except those which required courage; into whose head I do not think a pure thought has entered for forty years; in whose heart an honorable feeling would droop for very loneliness; in evil, he was ripe and rotten; hoary and depraved in deed, in word, in his present life and in all his past; evil when by himself, and viler among men; corrupting to the young; to domestic fidelity, recreant; to common honor, a traitor; to honesty, an outlaw; to religion, a hypocrite—base in all that is worthy of man and accomplished in whatever is disgraceful, and yet this wretch could go where he would—enter good men’s dwellings and purloin their votes. Men would curse him, yet obey him; hate him, and assist him; warn their sons against him, and lead them to the polls for him. A public sentiment which produces [♦]ignominious knaves cannot breed honest men.
[♦] ‘ignominous’ replaced with ‘ignominious’
We have not yet emerged from a period in which debts were insecure; the debtor legally protected against the rights of the creditor; taxes laid, not by the requirements of justice, but for political effect, and lowered to a dishonest inefficiency, and when thus diminished, not collected; the citizens resisting their own officers; officers resigning at the bidding of the electors; the laws of property paralyzed; bankrupt laws built up, and stay-laws unconstitutionally enacted, upon which the courts look with aversion, yet fear to deny them lest the wildness of popular opinion should roll back disdainfully upon the bench to despoil its dignity and prostrate its power. General suffering has made us tolerant of general dishonesty, and the gloom of our commercial disaster threatens to become the pall of our morals.
EULOGY ON GENERAL GRANT.
Part I.
NOTHER name is added to the roll of those whom the world will not willingly let die. A few years since, storm-clouds filled his heaven, and obloquy, slander and bitter lies rained down upon him. The clouds are all blown away; under a serene sky General Grant laid down his life and the whole nation wept. The path to his tomb is worn by the feet of innumerable pilgrims.
The mildewed lips of slander are silent, and even criticism hesitates lest some incautious word should mar the history of the modest, gentle, magnanimous warrior. The whole nation watched his passage through humiliating misfortunes with unfeigned sympathy—the whole world sighed when his life ended. At his burial the unsworded hands of those whom he had fought lifted his bier and bore him to his tomb with love and reverence.
The South had laid the foundation of her industry, her commerce, and her very commonwealth upon slavery.
It was slavery that inspired her councils, that engorged her philanthropy, that corrupted her political economy and theology, that disturbed all the ways of active politics—broke up sympathy between North and South. The hand that fired upon Sumter exploded the mine under the Flood Rock of slavery and opened the way to civilization. The spark that was there kindled fell upon the North like fire upon autumnal prairies. Men came together in the presence of this universal calamity with sudden fusion; the whole land became a military school. But the Northern armies once organized, an amiable folly of conciliation began to show itself. Some peaceable way out of the war was hoped for. Generals seemed to fight so that no one should be hurt. The South had smelted into a glowing mass; it believed in its course with an infatuation that would have been glorious if the cause had been better; it put its whole soul into it and struck hard. For two years the war lingered, unmarked by great deeds. Lincoln, sad and sorrowful, felt the moderation of his generals and longed for a man of iron mould, who had but two words in his military vocabulary—victory or annihilation. He was coming; he was heard from at Henry and Donelson. Three great names were rising to sight,—Sherman, Thomas, Sheridan, and, larger than any, Grant.
At the opening of the war his name was almost unknown. It was with difficulty he could obtain a command. Once set forward, Donelson, Shiloh, Vicksburg, Chattanooga, the Wilderness, Spottsylvania, Petersburg, Appomattox—these were his footsteps! In four years he had risen, without political favor, from the bottom to the very highest command—not second to any living commander in all the world. His plans were large, his undiscouraged will was patient to obduracy. He was not fighting for reputation, nor for the display of generalship, nor for a future Presidency. He had but one motive, and that as intense as life itself—the subjugation of the rebellion and the restoration of the broken Union. He embodied the feelings of the common people; he was their perfect representative.
Part II.
The tidings of his death, long expected, gave a shock to the whole world. Governments, rulers, eminent statesmen, and scholars from all civilized nations gave sincere tokens of sympathy. For the hour sympathy rolled as a wave over all our own land. It closed the last furrow of war, it extinguished the last prejudice, it effaced the last vestige of hatred, and cursed shall be the hand that shall bring them back.
Johnson and Buckner on one side, Sherman and Sheridan upon the other, of his bier, he went to the tomb, a silent symbol that liberty had conquered slavery; patriotism, rebellion; and peace, war. He rests in peace. No drum or cannon shall disturb his rest. Sleep, hero, until another trumpet shall shake the heavens and the earth—then come forth to glory and immortality!
FROM “THE SPARKS OF NATURE.”
ATRIOTISM, in our day, is made to be an argument for all public wrong and all private meanness. For the sake of country a man is told to yield everything that makes the land honorable. For the sake of country a man must submit to every ignominy that will lead to the ruin of the State through disgrace of the citizen. There never was a man so unpatriotic as Christ was. Old Jerusalem ought to have been everything to Him. The laws and institutions of His country ought to have been more to Him than all the men in His country. They were not, and the Jews hated Him; but the common people, like the ocean waters, moved in tides towards His heavenly attraction wherever He went.
When men begin their prayers with, “O thou omnipotent, omnipresent, all-seeing, ever-living, blessed Potentate, Lord God Jehovah!” I should think they would take breath. Think of a man in his family, hurried for his breakfast, praying in such a strain. He has a note coming due, and it is going to be paid to-day, and he feels buoyant; and he goes down on his knees like a cricket on the hearth, and piles up these majestically moving phrases about God. Then he goes on to say that he is a sinner; he is proud to say that he is a sinner. Then he asks for his daily bread. He has it; and he can always ask for it when he has it. Then he jumps up, and goes over to the city. He comes back at night, and goes through a similar wordy form of “evening prayers;” and he is called “a praying man!” A [♦]praying man? I might as well call myself an ornithologist, because I eat chicken once in awhile for my dinner.
[♦] ‘prayiny’ replaced with ‘praying’
When I see how much has been written of those who have lived; how the Greeks preserved every saying of Plato’s; how Boswell followed Johnson, gathering up every leaf that fell from that rugged old oak, and pasting it away,—I almost regret that one of the disciples had not been a recording angel, to preserve the odor and richness of every word of Christ. When John says, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that would be written,” it affects me more profoundly than when I think of the destruction of the Alexandrian Library, or the perishing of Grecian art in Athens or Byzantium. The creations of Phidias were cold stone, overlaid by warm thought; but Christ described His own creations when He said, “The words that I speak unto you, they are life.” The leaving out of these things from the New Testament, though divinely wise, seems, to my yearning, not so much the unaccomplishment of noble things as the destruction of great treasures, which had already had oral life, but failed of incarnation in literature.
