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ness of speech was a serious fault, by saying to him: "Aaron, I know can speak well, and he shall be thy spokesman, and he shall be to thee instead of a mouth." The Holy Ghost on a certain occasion, also gave particular directions to Isaiah, in relation to the compass or fulness of his voice, saying, "Cry aloud, spare not, lift up thy voice like a trumpet." Again He said to Ezekiel: "Cry and howl, smite with. thy hand, and stamp with thy foot."

3. When David was pressed down with sorrow, instead of praying to God, to attend to his supplications, he besought him to hear the VOICE of his supplications; as though the pressure of grief had so changed the character of his tones, that their peculiar and plaintive expressions, would tell more of the fervency of his petitions, than his language possibly could. The prophet Jeremiah, while speaking of the invasion of Egypt by the Chaldeans, said: "The voice of Egypt shall go forth like a serpent;" by which we are taught, that the guilt and confusion of Egypt were such, that they would not have the boldness to use pure speech, but would make a kind of muttering, which would approach the hissing of a serpent. This teaches us, that if one would successfully persuade men, he should not mumble his words, as though the cause was wrapped up in confusion, but he should speak plainly.

4. Again, the prophet speaks of the voice of those Jews, who escaped from Babylonian captivity, as though, when they gave thanks to God, their animation and joy were exhibited in some peculiar tones of speech. Among several very severe complaints, which God made against Israel in the 23d chapter of Ezekiel, one was, that "The voice of a multitude at ease was in her." If this means an indifferent, inanimated, formal manner, then God accounted the declaration of his truth in this style, a crime, and reproves it in the same sentence that he does idolatry. In the book of Daniel, the peculiar tones of prince Darius, when he came to the lion's den, are noticed in this passage: "And when he came to the den, he cried with a lamentable voice." Jonah said he would "sacrifice with a voice of thanksgiving."

5. From these and many other passages, it is evident that the inspired writers gave particular attention, to the variations in the tones of the human voice, and distinctly noticed such as conveyed ideas of innocence and guilt, joy and sorrow, zeal and stupidity, thankfulness and ingratitude. Nor is the New

Testament silent with regard to the manner in which He addressed men, "who spake as never man spake.” In a number of instances, it is written of Him, that He "lifted up his voice and cried aloud." And when He met vast multitudes in a mountain, it is said that "He opened his mouth and taught them." Though this expression has been ridiculed by unlearned infidels, it is perfectly understood and approved, by the critical elocutionist.

6. The eloquent Whitfield, in a sermon which he preached in this country; remarked that there had lately been a great stir in one of the chapels of England, under the preaching of a certain bishop; but, said he, it was not on account of the power of his preaching, but because he spoke so low, that the people could not hear what he said; and the stir was a movement towards the pulpit, in order to understand what was spoken. Said Whitfield, "He did not open his mouth.”

7. Nothing is more certain, than that the effect of an address depends generally as much upon the manner as upon the matter. However good the ideas may be, unless the manner of presenting them is true to nature, judicious and unaffected, it is not in the power of human nature, to avoid feeling such a suspicion of deception, as will prevent the natural response of the heart. A little reflection must convince every intelligent person, that a continued loud tone of voice was not the elocution of the inspired ancients; for such a method of speaking is contrary to nature, ruinous to health, and generally painful to the hearers, having a tendency to awaken such sympathies on the one hand, or disgust on the other, as must divert the attention from the design of the discourse. Those who adopt a low, monotonous, formal method of delivery, are equally guilty of disregarding the instructions of nature and the Bible.

8. Hence it is highly necessary that public speakers, who would be useful and successful in persuading men, should understand the management of the human voice, and make elocution as much a subject of study, as any other science. The idea that the Holy Ghost will teach spiritual ministers how to manage their voices, has as little foundation in truth, us has the idea that he will teach us any thing else, in order to save us the drudgery of study.

9. When Paul told the Corinthians that he came not to them with excellency of speech, declaring unto them the counsel of God, he does not mean that he did not address them

with "words fitly spoken," nor with truly excellent speech; but simply, that he did not move upon their passions and blind their eyes, by those figures and arts of oratory, which, among the Greeks and Romans, often pleased the imagination, while the judgment was uninformed, and the heart untouched. If, by eloquence, is meant the art of persuading, it is certainly an art which every minister of the gospel should cultivate in the best possible manner.

10. The Greeks and Romans paid great attention to this branch of science, and this merely to obtain the glory of posthumous fame. Demosthenes is said to have paid his teacher the sum of $3000 just for instruction in the art of elocution. And to overcome his impediments, cultivate his voice, and strengthen his powers of articulation, he would speak with pebbles in his mouth, on a high key, in solitary places, amid the roaring of the waves of the sea.

11. It is perfectly astonishing to the careful observer, to notice the extent of improvement of which our capabilities are susceptible. All our faculties and powers, both of body and mind, may be increased by cultivation, almost beyond limits. For example, a preacher who has so feeble a voice, that he can never make a large assembly understand him, and can hardly preach three sermons in a week, may, by suitable and persevering practice, so cultivate his powers of speech, as to create a voice almost entirely new, by which he would be able to preach daily with perfect ease. This may seem incredible, but it has been practically proved in numerous instances.

Jesus Christ, in person and by miracle, expressly called one, and but one, in that manner, to preach the gospel to the Gentiles. St. Paul possessed a powerful and highly cultivated mind; but our Savior chose the other primitive teachers of christianity, from the uneducated and humble class, thus making manifest to the world, that his work was "not of man, but of God." Ministers of the present day ought to be educated,-well educated. The great object of their office, being to persuade men, they greatly need a knowledge of elocution. When, however, circumstances beyond a man's control, prevent the acquisition of educational attainments; and, being truly pious," apt to teach," and "moved by the Holy Ghost," he believes that God has committed to him "a dispensation of the gospel;" and, consequently, that he can be more useful and happy as a christian minister, than in any other capacity; it may be his duty to assume the responsibilities of that high and holy vocation, notwithstanding his want of an accomplished education. Some of the most eloquent pulpit orators, that any age or country ever produced, have not possessed a collegiate education. Charles G. Finney, Jedediah Burchard, and C. C.

Burr, have not such an education; nevertheless, their oratorical powers are equal, if not superior to those of any other clergymen. Edwin Forrest, the fame of whose histrionic talents and moral excellence, is not confined to America; but, passing the bounds of the ocean, has made his name familiar to the public ear in Europe, was not educated within the walls of a college. Benjamin Franklin and George Washington had only a common school education. The writer of the above excellent article, Elder David Marks, was born at Shendaken, in Ulster county, N. Y. November 4th, 1805. In early life, like Samuel, he heard the voice of God, calling him into the ministry; and, although he was so young, that he was called "the boy preacher," and possessing only those limited attainments, that were to be acquired in common schools, which at that time, were very imperfectly taught, he was

"Set

Apart to the great work of saving men;
Instructed fully in the will divine;

Supplied with grace in store as need might ask;
And with the stamp and signature of heaven,
Truth, mercy, patience, holiness, and love,
Accredited."

113. PATIENCE, UNDER PROVOCATIONS, OUR INTEREST, AS WELL AS DUTY.-Dr. Blair.

1. The wide circle of human society, is diversified by an endless variety of characters, dispositions, and passions. Uniformity is, in no respect, the genius of the world. Every man is marked by some peculiarity, which distinguishes him from another; and no where can two individuals be found, who are exactly, in all respects, alike. Where so much diversity obtains, it cannot but happen, that in the intercourse which men are obliged to maintain, their tempers will often be ill adjusted to that intercourse; will jar, and interfere with each other.

2. Hence, in every station, the highest as well as the lowest, and in every condition of life, public, private, and domestic, occasions of irritation frequently arise. We are provoked, sometimes, by the folly and levity of those with whom we are connected; sometimes by their indifference or neglect, by the incivility of a friend, the haughtiness of a superior, or the insolent behavior of one in a lower station. Hardly a day passes, without somewhat or other occurring, which serves to ruffle the man of impatient spirit.

3. Of course, such a man lives in a continual storm. He knows not what it is to enjoy a train of good humor. Servants, neighbors, friends, spouse, and children, all, through the unrestrained violence of his temper, become sources of disturbance and vexation to him. In vain is affluence; in vain are health and prosperity. The least trifle is sufficient to discompose his mind, and poison his pleasures. His very amusements are mixed with turbulence and passion.

4. I would beseech this man to consider of what small moment the provocations which he receives, or at least imagines himself to receive, are really in themselves; but of what great moment he makes them, by suffering them to deprive him of the possession of himself. I would beseech him to consider, how many hours of happiness he throws away, which a little more patience would allow him to enjoy; and how much he puts it in the power of the most insignificant persons to render him miserable. "But who can expect," we hear him exclaim, "that he is to possess the insensibility of a stone? How is it possible for human nature to endure so many repeated provocations, or to bear calmly with so unreasonable behavior?"

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5. My brother! if thou canst bear with no instances of unreasonable behavior, withdraw thyself from the world. Thou art no longer fit to live in it. Leave the intercourse of men. treat to the mountain, and the desert; or shut thyself up in a cell. For here, in the midst of society, "offences must come." We might as well expect, when we behold a calm atmosphere and a clear sky, that no clouds were ever to rise, and no winds to blow, as that our life were long to proceed, without receiving provocations from human frailty.

6. The careless and the imprudent, the giddy and the fickle, the ungrateful and the interested, every where meet us. They are the briers and thorns with which the path of human life is beset. He only, who can hold his course among them with patience and equanimity, he who is prepared to bear what he must expect to happen, is worthy the name of a man.

7. If we preserved ourselves composed but for a moment, we should perceive the insignificancy of most of those provocations which we magnify so highly. When a few suns more have rolled over our heads, the storm will, of itself, have subsided; the cause of our present impatience and disturbance, will be utterly forgotten. Can we not, then, anticipate this

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