THE

PRESBYTERIAN MAGAZINE.

DECEMBER, 1851.

Miscellaneous Articles.

PREACHING AND PAPER-READING.

"Do You ever have any preaching down here?" inquired a colporteur once of a coalburner in the New Jersey pines. "Sometimes we have preaching over in the school-house;" he replied, "and once in a while a paper-reader comes along, but we don't set much store by them, no-ways." And the "Piner" was not far from right in his judgment. A man who could not utter his simple message in a rustic school-house without having recourse to a pile of manuscripts, might well question whether he did not lack at least one most desirable faculty for a Christian minister.

The distinction made by this illiterate collier 'between preaching and "paper-reading," is one that is pretty deeply ingrained in the popular mind. The masses certainly prefer extemporaneous speaking, whatever may be the judgment of the learned and the refined. In fact we question whether there is a single minister of the gospel who can succeed to his satisfaction in extemporaneous preaching, that is willing to write out his discourses habitually. He is prompted to this decision, not by the dictates of indolence, but from a clear conviction of the superior freedom, gracefulness, and acceptability of the "off-hand" method. "I always find," said the beloved Payson, "that when any good is done, it is my extempore sermons which do it."

1. But in spite of such strong testimony as this from one who wrote many of his discourses, and of the popular preference too-it is very clear that a large number of clergymen must write their sermons, or else abandon the ministry. Those who are not gifted with any fluency of utterance, and who cannot possibly acquire it, and those who have a great fondness for close argumentation and VOL. I.-No. 12.

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nice distinctions, will continue to use notes to the end of the chapter. The practice of sermon reading has undoubtedly the sanction of many of the most effective preachers of modern times. The brilliant Melville of London writes out his discourses-sometimes two or three times over. Dr. Mason prepared in manuscript some of his noblest pulpit productions. Dr. Chalmers wrote his magnificent astronomical discourses, and then delivered them in tones that sometimes "made the rafters roar." It is the usage of one of our most venerated theological professors to take a manuscript sermon to the pulpit, and if he does not find a better sermon already in his head (and his heart,) he draws out the one from his pocket. It must be admitted that the very highest effects of eloquence are seldom gained from a written discourse-for the atmosphere of a study does not warm us like the presence of a living listening auditory. But if any man finds it necessary to prepare, in writing, his discourses, why may he not train himself to the habit of interjecting such remarks and appeals as may arise in his mind during the warmth of delivery, or are immediately presented to him by the time or place, or circumstances of his audience. A preacher of our acquaintance once went from the dying bed of a parishioner immediately to his pulpit, and then introduced into a previously written sermon some allusions to the touching scene he had just witnessed, in a manner that told powerfully on his congregation. Another objection to "paper-reading" would be obviated, if the reader, instead of "following copy," as the printers say, so closely, would occasionally honour the audience by bestowing a glance upon them, as well as upon his manuscripts. Some congregations need looking after.

2. Many clergymen gain a great advantage by preaching memoriter. This is easier than is generally supposed. A clergyman in New Jersey who adopted this method, said that his first sermon cost him a whole week of labour, but at length he was able to commit a whole discourse in two or three hours. The opportunity afforded by this method for looking the audience in the face, and the greater scope thus given for the play of look and gesture, will fully repay for the trouble of committing several pages to memory. We understand that the eloquent Dr. Davies often learned his discourses "by heart," and the late Dr. Baxter did the same without writing them out at all.

3. But there are many men who are always more successful without any written preparation than with one, and who make a deeper impression, too, in spite of laborious old Doctor Emmons' smart saying that "extempore preaching was generally pro tempore preaching." The late Dr. John Breckinridge was one of this number. Place such a man before a large audience, and leave him to the stimulus of the occasion, and he will rise to a vigorous and impressive eloquence that enchains every listener, while in the chilling atmosphere of his study he would write out only stale truisms, or feeble common-places. Extemporaneous preachers are very apt to be uncertain men in the pulpit. The man who wholly dispenses

with notes needs to have a large store of words, and ideas too, at immediate command, and needs to look after his digestion also; for bodily health has much to do with mental action, and it is hard to be very fluent under the nightmare of dyspepsia. He also requires a careful training in reasoning, in grammar, and in elocution, or else during the excitement of delivery he will occasionally break the sixth commandment in certain quarters where murders are more frequent than they used to be on Hounslow Heath. It is certain that our royal Saxon tongue must have a strong tenacity of life to have survived so many bloody onslaughts, and like the great beast, it still lives, though "often wounded to the death."

Many persons have attained to great excellence in extemporaneous speaking, by writing with great care, and then leaving their notes at home when they went to the pulpit or the platform. As they gradually acquired a greater command of language, uniformity of style and method in reasoning, they laid aside their pens, and made only a mental preparation of their public productions. It was on this plan, we have been told, that Dr. Tyng fitted himself for extemporaneous oratory. Looking over a manuscript letter lately, which was written by the fascinating Summerfield, we ascertained that his method was to revolve his subject fully in his mind, and leave his words to be gathered while in the pulpit. "The best word," he says, "is the word that suggests itself in the heat of the moment." One of Summerfield's discourses when it left his study, was a literal skeleton, but it appeared before his charmed auditory as graceful as the Apollo, and glowing with the warm life-tints of Raphael's Madonna.

As a pupil learns well his alphabet, and how to write it, and then leaves his hand to fashion the letters rapidly by a sort of instinct, so the off-hand orator may discipline himself well in language, style, and gesture, and then trust that he will utter correctly and gracefully the thoughts which his mind is coining during the heat of the delivery. We once had the good fortune to sit near the accomplished Preston of South Carolina, while he was pronouncing an extemporaneous address under very exciting circumstances. He commenced very tamely. Presently his hand began to tremble, and the papers which he held in his hat began to rattle. Then he flung aside his hat and threw himself into the full tide of his sweeping oratory. But under all his intense excitement, he did not make one ungraceful gesture, or utter one awkward sentence, or miscall a single word. Such perfection requires great study and long training, in addition to no ordinary gifts of eloquence. Whitefield only gained his pre-eminence at the expense of his earliest auditors.

But we must close; and if any one asks what is the 'conclusion' of this rambling paragraph, we can only say, with the late dear and venerable Dr. Miller, that "considering the diversities of men's tastes and gifts, no rule at all is the best rule." T. L. C.

SOUL-PROSPERITY.

WHO would not rather be Lazarus than Dives? Paul than Nero ? Gaius, with all his afflictions and poverty, than the healthiest and wealthiest prince that ever wore a crown or swayed a sceptre, but never bowed his heart to the Prince of Peace? And have we no desire for the prosperity of Gaius-for SOUL-PROSPERITY?

If we would have our souls prosper, we must not be too anxious about worldly prosperity. John desired that Gaius might prosper and be in health; but it was only just in proportion to his spiritual prosperity, that he desired he might prosper in temporal things. It is lawful for our friends to wish that we may be prosperous, and it is lawful for us to seek after prosperity; but we should aim to have our souls prosper in an equal degree with our worldly affairs; and in order that our souls may thus prosper, we must not be too anxious about the things of this world. Martha was careful and troubled about many things-cumbered about much serving-and was consequently unprepared to profit by the Saviour's edifying discourse; but Mary had chosen the good part-she sat at Jesus' feet and heard his word. Luke x. 38-42. There are too many Marthas now, and too few Marys; too many who are careful and troubled about the things of this world, and too few who make it their first and chief concern to attend to the one thing needful. There are many who receive the seed among thorns, and the care of this world, and the deceitfulness of riches choke the word, and they become unfruitful. Matt. xiii. 7, 22. Losses, disappointments, and vexations are inseparable from the pursuits of this world; and if we let these things fret and chafe us, or if we devote our whole time to worldly matters, we shall not make much progress in the Christian life. As religion is the first thing in value, it must have the first place in our affections, and it must occupy the first place in our pursuits. Christians do not live to make money; they live to do good. What they have is the Lord's; they are his stewards; and why should they be filled with anxiety? Does not their Lord know what things they have need of? And will not he who feeds the birds of the air, and clothes the grass with beauty, and "tempers the wind to the shorn lamb," take care of them? "Therefore, take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? . . . for your Heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you." Matt. vi. 31-33.

To enjoy soul-prosperity, we must not be conformed to this world. The friendship of the world is enmity with God; whosoever, therefore, will be a friend of the world is the enemy of God. Jas. iv. 4. Such is the emphatic language of inspiration. And if the whole world lieth in wickedness, (1 John v. 19,) how can worldly conformity be conducive to our spiritual welfare? Religion does not require us

to go out of the world, nor to be altogether secluded from it; yet there should be a visible difference between the Church and the world, for Christians are a peculiar people. Titus ii. 14. They are not to be governed by the maxims and principles of the world, nor are they to adopt its practices, nor follow its fashions, nor engage in its amusements; but ever be actuated by the Apostle's injunction, "and be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Rom. xii. 1, 2. "The time is short. It remaineth, that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy as though they possessed not; and they that use this world, as not abusing it. For the fashion of this world passeth away." 1 Cor. vii. 29-31.

That our souls may prosper, we must walk in the truth. So did Gaius; for John says, "I rejoiced greatly when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth." 3 John iii. 4. We must walk in the belief of the truth, in the love of the truth, and in obedience to the truth. We must give no occasion for Jehovah to say, "All day long I have stretched forth my hands unto a disobedient and gainsaying people." Rom. x. 21. It is God's truth in which we are to walk, for this points out the way for us to walk in. It contains doctrines for our belief, precepts for our practice, threatenings for our warning, invitations for our acceptance, promises for our encouragement, and blessed assurances of the divine compassion and love for our hope. Because the truths of the Bible are eminently practical, it would be wrong to say that they are not doctrinal; for what is a practical truth, but a doctrine which regulates the practice? To walk in the truth, we must receive the doctrines of the Bible, not as human opinions, but as the teachings of God, and reduce them to practice in our lives. We must have something more than a speculative belief of them; we must receive them into our hearts; they must influence our judgments; they must control our affections and our conduct. And just as far as we are thus under the influence of the truth, and are governed by it, our souls will prosper. The truth not only affords us a rule of life, it is also nourishment for our souls. It is spiritual food-meat and drink. It strengthens the inner man. "Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby." 1 Pet. ii. 1, 2; 2 Pet. iii. 18. Again,

In order to soul-prosperity, it is essential that we live in, the practice of benevolence or charity. Saith John to Gaius, "Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, which have borne witness of thy charity before the Church." 3 John v. 6. He seems to have walked in that truth which Paul wrote "But to do good, and to communicate, forget not; for with