The Art of Public Speaking Part 65

I was eating a piece of watermelon some months ago and was struck with its beauty. I took some of the seeds and dried them and weighed them, and found that it would require some five thousand seeds to weigh a pound; and then I applied mathematics to that forty-pound melon. One of these seeds, put into the ground, when warmed by the sun and moistened by the rain, takes off its coat and goes to work; it gathers from somewhere two hundred thousand times its own weight, and forcing this raw material through a tiny stem, constructs a watermelon. It ornaments the outside with a covering of green; inside the green it puts a layer of white, and within the white a core of red, and all through the red it scatters seeds, each one capable of continuing the work of reproduction.

Where does that little seed get its tremendous power? Where does it find its coloring matter? How does it collect its flavoring extract? How does it build a watermelon? Until you can explain a watermelon, do not be too sure that you can set limits to the power of the Almighty and say just what He would do or how He would do it. I cannot explain the watermelon, but I eat it and enjoy it.

The egg is the most universal of foods and its use dates from the beginning, but what is more mysterious than an egg? When an egg is fresh it is an important article of merchandise; a hen can destroy its market value in a week's time, but in two weeks more she can bring forth from it what man could not find in it. We eat eggs, but we cannot explain an egg.

Water has been used from the birth of man; we learned after it had been used for ages that it is merely a mixture of gases, but it is far more important that we have water to drink than that we know that it is not water.

Everything that grows tells a like story of infinite power. Why should I deny that a divine hand fed a mult.i.tude with a few loaves and fishes when I see hundreds of millions fed every year by a hand which converts the seeds scattered over the field into an abundant harvest? We know that food can be multiplied in a few months' time; shall we deny the power of the Creator to eliminate the element of time, when we have gone so far in eliminating the element of s.p.a.ce? Who am I that I should attempt to measure the arm of the Almighty with my puny arm, or to measure the brain of the Infinite with my finite mind? Who am I that I should attempt to put metes and bounds to the power of the Creator?

But there is something even more wonderful still--the mysterious change that takes place in the human heart when the man begins to hate the things he loved and to love the things he hated--the marvelous transformation that takes place in the man who, before the change, would have sacrificed a world for his own advancement but who, after the change, would give his life for a principle and esteem it a privilege to make sacrifice for his convictions! What greater miracle than this, that converts a selfish, self-centered human being into a center from which good influences flow out in every direction! And yet this miracle has been wrought in the heart of each one of us--or may be wrought--and we have seen it wrought in the hearts and lives of those about us. No, living a life that is a mystery, and living in the midst of mystery and miracles, I shall not allow either to deprive me of the benefits of the Christian religion. If you ask me if I understand everything in the Bible, I answer, no, but if we will try to live up to what we do understand, we will be kept so busy doing good that we will not have time to worry about the pa.s.sages which we do not understand.

Some of those who question the miracle also question the theory of atonement; they a.s.sert that it does not accord with their idea of justice for one to die for all. Let each one bear his own sins and the punishments due for them, they say. The doctrine of vicarious suffering is not a new one; it is as old as the race. That one should suffer for others is one of the most familiar of principles and we see the principle ill.u.s.trated every day of our lives. Take the family, for instance; from the day the mother's first child is born, for twenty or thirty years her children are scarcely out of her waking thoughts. Her life trembles in the balance at each child's birth; she sacrifices for them, she surrenders herself to them. Is it because she expects them to pay her back? Fortunate for the parent and fortunate for the child if the latter has an opportunity to repay in part the debt it owes. But no child can compensate a parent for a parent's care. In the course of nature the debt is paid, not to the parent, but to the next generation, and the next--each generation suffering, sacrificing for and surrendering itself to the generation that follows. This is the law of our lives.

Nor is this confined to the family. Every step in civilization has been made possible by those who have been willing to sacrifice for posterity.

Freedom of speech, freedom of the press, freedom of conscience and free government have all been won for the world by those who were willing to labor unselfishly for their fellows. So well established is this doctrine that we do not regard anyone as great unless he recognizes how unimportant his life is in comparison with the problems with which he deals.

I find proof that man was made in the image of his Creator in the fact that, throughout the centuries, man has been willing to die, if necessary, that blessings denied to him might be enjoyed by his children, his children's children and the world.

The seeming paradox: "He that saveth his life shall lose it and he that loseth his life for my sake shall find it," has an application wider than that usually given to it; it is an epitome of history. Those who live only for themselves live little lives, but those who stand ready to give themselves for the advancement of things greater than themselves find a larger life than the one they would have surrendered. Wendell Phillips gave expression to the same idea when he said, "What imprudent men the benefactors of the race have been. How prudently most men sink into nameless graves, while now and then a few _forget_ themselves into immortality." We win immortality, not by remembering ourselves, but by forgetting ourselves in devotion to things larger than ourselves.

Instead of being an unnatural plan, the plan of salvation is in perfect harmony with human nature as we understand it. Sacrifice is the language of love, and Christ, in suffering for the world, adopted the only means of reaching the heart. This can be demonstrated not only by theory but by experience, for the story of His life, His teachings, His sufferings and His death has been translated into every language and everywhere it has touched the heart.

But if I were going to present an argument in favor of the divinity of Christ, I would not begin with miracles or mystery or with the theory of atonement. I would begin as Carnegie Simpson does in his book ent.i.tled, "The Fact of Christ." Commencing with the undisputed fact that Christ lived, he points out that one cannot contemplate this fact without feeling that in some way it is related to those now living. He says that one can read of Alexander, of Caesar or of Napoleon, and not feel that it is a matter of personal concern; but that when one reads that Christ lived, and how He lived and how He died, he feels that somehow there is a cord that stretches from that life to his. As he studies the character of Christ he becomes conscious of certain virtues which stand out in bold relief--His purity, His forgiving spirit, and His unfathomable love. The author is correct, Christ presents an example of purity in thought and life, and man, conscious of his own imperfections and grieved over his shortcomings, finds inspiration in the fact that He was tempted in all points like as we are, and yet without sin. I am not sure but that each can find just here a way of determining for himself whether he possesses the true spirit of a Christian. If the sinlessness of Christ inspires within him an earnest desire to conform his life more nearly to the perfect example, he is indeed a follower; if, on the other hand, he resents the reproof which the purity of Christ offers, and refuses to mend his ways, he has yet to be born again.

The most difficult of all the virtues to cultivate is the forgiving spirit. Revenge seems to be natural with man; it is human to want to get even with an enemy. It has even been popular to boast of vindictiveness; it was once inscribed on a man's monument that he had repaid both friends and enemies more than he had received. This was not the spirit of Christ. He taught forgiveness and in that incomparable prayer which He left as model for our pet.i.tions, He made our willingness to forgive the measure by which we may claim forgiveness. He not only taught forgiveness but He exemplified His teachings in His life. When those who persecuted Him brought Him to the most disgraceful of all deaths, His spirit of forgiveness rose above His sufferings and He prayed, "Father, forgive them, for they know not what they do!"

But love is the foundation of Christ's creed. The world had known love before; parents had loved their children, and children their parents; husbands had loved their wives, and wives their husbands; and friend had loved friend; but Jesus gave a new definition of love. His love was as wide as the sea; its limits were so far-flung that even an enemy could not travel beyond its bounds. Other teachers sought to regulate the lives of their followers by rule and formula, but Christ's plan was to purify the heart and then to leave love to direct the footsteps.

What conclusion is to be drawn from the life, the teachings and the death of this historic figure? Reared in a carpenter shop; with no knowledge of literature, save Bible literature; with no acquaintance with philosophers living or with the writings of sages dead, when only about thirty years old He gathered disciples about Him, promulgated a higher code of morals than the world had ever known before, and proclaimed Himself the Messiah. He taught and performed miracles for a few brief months and then was crucified; His disciples were scattered and many of them put to death; His claims were disputed, His resurrection denied and His followers persecuted; and yet from this beginning His religion spread until hundreds of millions have taken His name with reverence upon their lips and millions have been willing to die rather than surrender the faith which He put into their hearts. How shall we account for Him? Here is the greatest fact of history; here is One who has with increasing power, for nineteen hundred years, moulded the hearts, the thoughts and the lives of men, and He exerts more influence to-day than ever before. "What think ye of Christ?" It is easier to believe Him divine than to explain in any other way what he said and did and was. And I have greater faith, even than before, since I have visited the Orient and witnessed the successful contest which Christianity is waging against the religions and philosophies of the East.

I was thinking a few years ago of the Christmas which was then approaching and of Him in whose honor the day is celebrated. I recalled the message, "Peace on earth, good will to men," and then my thoughts ran back to the prophecy uttered centuries before His birth, in which He was described as the Prince of Peace. To reinforce my memory I re-read the prophecy and I found immediately following a verse which I had forgotten--a verse which declares that of the increase of His peace and government there shall be no end, And, Isaiah adds, that He shall judge His people with justice and with judgment. I had been reading of the rise and fall of nations, and occasionally I had met a gloomy philosopher who preached the doctrine that nations, like individuals, must of necessity have their birth, their infancy, their maturity and finally their decay and death. But here I read of a government that is to be perpetual--a government of increasing peace and blessedness--the government of the Prince of Peace--and it is to rest on justice. I have thought of this prophecy many times during the last few years, and I have selected this theme that I might present some of the reasons which lead me to believe that Christ has fully earned the right to be called The Prince of Peace--a t.i.tle that will in the years to come be more and more applied to Him. If he can bring peace to each individual heart, and if His creed when applied will bring peace throughout the earth, who will deny His right to be called the Prince of Peace?

All the world is in search of peace; every heart that ever beat has sought for peace, and many have been the methods employed to secure it.

Some have thought to purchase it with riches and have labored to secure wealth, hoping to find peace when they were able to go where they pleased and buy what they liked. Of those who have endeavored to purchase peace with money, the large majority have failed to secure the money. But what has been the experience of those who have been eminently successful in finance? They all tell the same story, viz., that they spent the first half of their lives trying to get money from others and the last half trying to keep others from getting their money, and that they found peace in neither half. Some have even reached the point where they find difficulty in getting people to accept their money; and I know of no better indication of the ethical awakening in this country than the increasing tendency to scrutinize the methods of money-making. I am sanguine enough to believe that the time will yet come when respectability will no longer be sold to great criminals by helping them to spend their ill-gotten gains. A long step in advance will have been taken when religious, educational and charitable inst.i.tutions refuse to condone conscienceless methods in business and leave the possessor of illegitimate acc.u.mulations to learn how lonely life is when one prefers money to morals.

Some have sought peace in social distinction, but whether they have been within the charmed circle and fearful lest they might fall out, or outside, and hopeful that they might get in, they have not found peace.

Some have thought, vain thought, to find peace in political prominence; but whether office comes by birth, as in monarchies, or by election, as in republics, it does not bring peace. An office is not considered a high one if all can occupy it. Only when few in a generation can hope to enjoy an honor do we call it a great honor. I am glad that our Heavenly Father did not make the peace of the human heart to depend upon our ability to buy it with money, secure it in society, or win it at the polls, for in either case but few could have obtained it, but when He made peace the reward of a conscience void of offense toward G.o.d and man, He put it within the reach of all. The poor can secure it as easily as the rich, the social outcasts as freely as the leader of society, and the humblest citizen equally with those who wield political power.

To those who have grown gray in the Church, I need not speak of the peace to be found in faith in G.o.d and trust in an overruling Providence.

Christ taught that our lives are precious in the sight of G.o.d, and poets have taken up the thought and woven it into immortal verse. No uninspired writer has exprest it more beautifully than William Cullen Bryant in his Ode to a Waterfowl. After following the wanderings of the bird of pa.s.sage as it seeks first its southern and then its northern home, he concludes:

Thou art gone; the abyss of heaven Hath swallowed up thy form, but on my heart Deeply hath sunk the lesson thou hast given, And shall not soon depart.

He who, from zone to zone, Guides through the boundless sky thy certain flight, In the long way that I must tread alone, Will lead my steps aright.

Christ promoted peace by giving us a.s.surance that a line of communication can be established between the Father above and the child below. And who will measure the consolations of the hour of prayer?

And immortality! Who will estimate the peace which a belief in a future life has brought to the sorrowing hearts of the sons of men? You may talk to the young about death ending all, for life is full and hope is strong, but preach not this doctrine to the mother who stands by the death-bed of her babe or to one who is within the shadow of a great affliction. When I was a young man I wrote to Colonel Ingersoll and asked him for his views on G.o.d and immortality. His secretary answered that the great infidel was not at home, but enclosed a copy of a speech of Col. Ingersoll's which covered my question. I scanned it with eagerness and found that he had exprest himself about as follows: "I do not say that there is no G.o.d, I simply say I do not know. I do not say that there is no life beyond the grave, I simply say I do not know." And from that day to this I have asked myself the question and have been unable to answer it to my own satisfaction, how could anyone find pleasure in taking from a human heart a living faith and subst.i.tuting therefor the cold and cheerless doctrine, "I do not know."

Christ gave us proof of immortality and it was a welcome a.s.surance, altho it would hardly seem necessary that one should rise from the dead to convince us that the grave is not the end. To every created thing G.o.d has given a tongue that proclaims a future life.

If the Father deigns to touch with divine power the cold and pulseless heart of the buried acorn and to make it burst forth from its prison walls, will he leave neglected in the earth the soul of man, made in the image of his Creator? If he stoops to give to the rose bush, whose withered blossoms float upon the autumn breeze, the sweet a.s.surance of another springtime, will He refuse the words of hope to the sons of men when the frosts of winter come? If matter, mute and inanimate, tho changed by the forces of nature into a mult.i.tude of forms, can never die, will the imperial spirit of man suffer annihilation when it has paid a brief visit like a royal guest to this tenement of clay? No, I am sure that He who, notwithstanding his apparent prodigality, created nothing without a purpose, and wasted not a single atom in all his creation, has made provision for a future life in which man's universal longing for immortality will find its realization. I am as sure that we live again as I am sure that we live to-day.

In Cairo I secured a few grains of wheat that had slumbered for more than thirty centuries in an Egyptian tomb. As I looked at them this thought came into my mind: If one of those grains had been planted on the banks of the Nile the year after it grew, and all its lineal descendants had been planted and replanted from that time until now, its progeny would to-day be sufficiently numerous to feed the teeming millions of the world. An unbroken chain of life connects the earliest grains of wheat with the grains that we sow and reap. There is in the grain of wheat an invisible something which has power to discard the body that we see, and from earth and air fas.h.i.+on a new body so much like the old one that we cannot tell the one from the other. If this invisible germ of life in the grain of wheat can thus pa.s.s unimpaired through three thousand resurrections, I shall not doubt that my soul has power to clothe itself with a body suited to its new existence when this earthly frame has crumbled into dust.

A belief in immortality not only consoles the individual, but it exerts a powerful influence in bringing peace between individuals. If one actually thinks that man dies as the brute dies, he will yield more easily to the temptation to do injustice to his neighbor when the circ.u.mstances are such as to promise security from detection. But if one really expects to meet again, and live eternally with, those whom he knows to-day, he is restrained from evil deeds by the fear of endless remorse. We do not know what rewards are in store for us or what punishments may be reserved, but if there were no other it would be some punishment for one who deliberately and consciously wrongs another to have to live forever in the company of the person wronged and have his littleness and selfishness laid bare. I repeat, a belief in immortality must exert a powerful influence in establis.h.i.+ng justice between men and thus laying the foundation for peace.

Again, Christ deserves to be called The Prince of Peace because He has given us a measure of greatness which promotes peace. When His disciples quarreled among themselves as to which should be greatest in the Kingdom of Heaven, He rebuked them and said: "Let him who would be chiefest among you be the servant of all." Service is the measure of greatness; it always has been true; it is true to-day, and it always will be true, that he is greatest who does the most of good. And how this old world will be transformed when this standard of greatness becomes the standard of every life! Nearly all of our controversies and combats grow out of the fact that we are trying to get something from each other--there will be peace when our aim is to do something for each other. Our enmities and animosities arise largely from our efforts to get as much as possible out of the world--there will be peace when our endeavor is to put as much as possible into the world. The human measure of a human life is its income; the divine measure of a life is its outgo, its overflow--its contribution to the welfare of all.

Christ also led the way to peace by giving us a formula for the propagation of truth. Not all of those who have really desired to do good have employed the Christian method--not all Christians even. In the history of the human race but two methods have been used. The first is the forcible method, and it has been employed most frequently. A man has an idea which he thinks is good; he tells his neighbors about it and they do not like it. This makes him angry; he thinks it would be so much better for them if they would like it, and, seizing a club, he attempts to make them like it. But one trouble about this rule is that it works both ways; when a man starts out to compel his neighbors to think as he does, he generally finds them willing to accept the challenge and they spend so much time in trying to coerce each other that they have no time left to do each other good.

The other is the Bible plan--"Be not overcome of evil but overcome evil with good." And there is no other way of overcoming evil. I am not much of a farmer--I get more credit for my farming than I deserve, and my little farm receives more advertising than it is ent.i.tled to. But I am farmer enough to know that if I cut down weeds they will spring up again; and farmer enough to know that if I plant something there which has more vitality than the weeds I shall not only get rid of the constant cutting, but have the benefit of the crop besides.

In order that there might be no mistake in His plan of propagating the truth, Christ went into detail and laid emphasis upon the value of example--"So live that others seeing your good works may be constrained to glorify your Father which is in Heaven." There is no human influence so potent for good as that which goes out from an upright life. A sermon may be answered; the arguments presented in a speech may be disputed, but no one can answer a Christian life--it is the unanswerable argument in favor of our religion.

It may be a slow process--this conversion of the world by the silent influence of a n.o.ble example--but it is the only sure one, and the doctrine applies to nations as well as to individuals. The Gospel of the Prince of Peace gives us the only hope that the world has--and it is an increasing hope--of the subst.i.tution of reason for the arbitrament of force in the settlement of international disputes. And our nation ought not to wait for other nations--it ought to take the lead and prove its faith in the omnipotence of truth.

But Christ has given us a platform so fundamental that it can be applied successfully to all controversies. We are interested in platforms; we attend conventions, sometimes traveling long distances; we have wordy wars over the phraseology of various planks, and then we wage earnest campaigns to secure the endors.e.m.e.nt of these platforms at the polls. The platform given to the world by The Prince of Peace is more far-reaching and more comprehensive than any platform ever written by the convention of any party in any country. When He condensed into one commandment those of the ten which relate to man's duty toward his fellows and enjoined upon us the rule, "Thou shalt love thy neighbor as thyself," He presented a plan for the solution of all the problems that now vex society or may hereafter arise. Other remedies may palliate or postpone the day of settlement, but this is all-sufficient and the reconciliation which it effects is a permanent one.

My faith in the future--and I have faith--and my optimism--for I am an optimist--my faith and my optimism rest upon the belief that Christ's teachings are being more studied to-day than ever before, and that with this larger study will come a larger application of those teachings to the everyday life of the world, and to the questions with which we deal.

In former times when men read that Christ came "to bring life and immortality to light," they placed the emphasis upon immortality; now they are studying Christ's relation to human life. People used to read the Bible to find out what it said of Heaven; now they read it more to find what light it throws upon the pathway of to-day. In former years many thought to prepare themselves for future bliss by a life of seclusion here; we are learning that to follow in the footsteps of the Master we must go about doing good. Christ declared that He came that we might have life and have it more abundantly. The world is learning that Christ came not to narrow life, but to enlarge it--not to rob it of its joy, but to fill it to overflowing with purpose, earnestness and happiness.

But this Prince of Peace promises not only peace but strength. Some have thought His teachings fit only for the weak and the timid and unsuited to men of vigor, energy and ambition. Nothing could be farther from the truth. Only the man of faith can be courageous. Confident that he fights on the side of Jehovah, he doubts not the success of his cause. What matters it whether he shares in the shouts of triumph? If every word spoken in behalf of truth has its influence and every deed done for the right weighs in the final account, it is immaterial to the Christian whether his eyes behold victory or whether he dies in the midst of the conflict.

"Yea, tho thou lie upon the dust, When they who helped thee flee in fear, Die full of hope and manly trust, Like those who fell in battle here.

Another hand thy sword shall wield, Another hand the standard wave, Till from the trumpet's mouth is pealed, The blast of triumph o'er thy grave."

Only those who _believe_ attempt the seemingly impossible, and, by attempting, prove that one, with G.o.d, can chase a thousand and that two can put ten thousand to flight. I can imagine that the early Christians who were carried into the coliseum to make a spectacle for those more savage than the beasts, were entreated by their doubting companions not to endanger their lives. But, kneeling in the center of the arena, they prayed and sang until they were devoured. How helpless they seemed, and, measured by every human rule, how hopeless was their cause! And yet within a few decades the power which they invoked proved mightier than the legions of the emperor and the faith in which they died was triumphant o'er all the land. It is said that those who went to mock at their sufferings returned asking themselves, "What is it that can enter into the heart of man and make him die as these die?" They were greater conquerors in their death than they could have been had they purchased life by a surrender of their faith.

What would have been the fate of the church if the early Christians had had as little faith as many of our Christians of to-day? And if the Christians of to-day had the faith of the martyrs, how long would it be before the fulfilment of the prophecy that "every knee shall bow and every tongue confess?"

I am glad that He, who is called the Prince of Peace--who can bring peace to every troubled heart and whose teachings, exemplified in life, will bring peace between man and man, between community and community, between State and State, between nation and nation throughout the world--I am glad that He brings courage as well as peace so that those who follow Him may take up and each day bravely do the duties that to that day fall.

As the Christian grows older he appreciates more and more the completeness with which Christ satisfies the longings of the heart, and, grateful for the peace which he enjoys and for the strength which he has received, he repeats the words of the great scholar, Sir William Jones:

"Before thy mystic altar, heavenly truth, I kneel in manhood, as I knelt in youth, Thus let me kneel, till this dull form decay, And life's last shade be brightened by thy ray."

_RUFUS CHOATE_

EULOGY OF WEBSTER

Delivered at Dartmouth College, July 27, 1853.

Webster possessed the element of an impressive character, inspiring regard, trust and admiration, not unmingled with love. It had, I think, intrinsically a charm such as belongs only to a good, n.o.ble, and beautiful nature. In its combination with so much fame, so much force of will, and so much intellect, it filled and fascinated the imagination and heart. It was affectionate in childhood and youth, and it was more than ever so in the few last months of his long life. It is the universal testimony that he gave to his parents, in largest measure, honor, love, obedience; that he eagerly appropriated the first means which he could command to relieve the father from the debts contracted to educate his brother and himself; that he selected his first place of professional practice that he might soothe the coming on of his old age.

Equally beautiful was his love of all his kindred and of all his friends. When I hear him accused of selfishness, and a cold, bad nature, I recall him lying sleepless all night, not without tears of boyhood, conferring with Ezekiel how the darling desire of both hearts should be compa.s.sed, and he, too, admitted to the precious privileges of education; courageously pleading the cause of both brothers in the morning; prevailing by the wise and discerning affection of the mother; suspending his studies of the law, and registering deeds and teaching school to earn the means, for both, of availing themselves of the opportunity which the parental self-sacrifice had placed within their reach; loving him through life, mourning him when dead, with a love and a sorrow very wonderful, pa.s.sing the sorrow of woman; I recall the husband, the father of the living and of the early departed, the friend, the counselor of many years, and my heart grows too full and liquid for the refutation of words.

His affectionate nature, craving ever friends.h.i.+p, as well as the presence of kindred blood, diffused itself through all his private life, gave sincerity to all his hospitalities, kindness to his eye, warmth to the pressure of his hand, made his greatness and genius unbend themselves to the playfulness of childhood, flowed out in graceful memories indulged of the past or the dead, of incidents when life was young and promised to be happy,--gave generous sketches of his rivals,--the high contention now hidden by the handful of earth,--hours pa.s.sed fifty years ago with great authors, recalled for the vernal emotions which then they made to live and revel in the soul. And from these conversations of friends.h.i.+p, no man--no man, old or young--went away to remember one word of profaneness, one allusion of indelicacy, one impure thought, one unbelieving suggestion, one doubt cast on the reality of virtue, of patriotism, of enthusiasm, of the progress of man,--one doubt cast on righteousness, or temperance, or judgment to come.