To My Younger Brethren Part 12

[29] Let me cordially commend the Rev. J.P. Sandlands' book, _The Voice and Public Speaking_. Mr Sandlands has done, and is doing, admirable work as an oral teacher of clerical elocution, in the intervals of his parochial labours.

PLEASANT AUDIBILITY.

Or again, they do not know, or do not remember, that audibility is not secured by mere loudness and bigness of voice, nor again by raising the voice to a high pitch. "People tell you to speak up," said that excellent elocutionist, Mr Simeon; "but I say, speak down," down as regards the musical scale. Again, the larger the building the more accentuated must be the articulation, and the more limited the variation of pitch; but too often this is not thought of by the preacher.

Further, it has to be remembered, but it is frequently forgotten, that the audibility we should aim at is a pleasant and attractive audibility.

It is a great thing to be easily heard; which of us does not know the combined physical and mental labour of listening to a sermon, or a speech, which only reaches us indistinctly? But it is a greater thing to be pleasantly heard; heard so that the listener finds nothing to tire and repel in the utterance. Here, of course, different voices give very different advantages; but there are some common secrets, so to speak, which all--who will make a sacred business of it--may profitably and effectively use. Above all, there is the secret of quiet naturalness; the watchful avoidance (do not forget this) of tricks and mannerisms in delivery;[30] the watchful cultivation of the sort of utterance which we should use in an earnest conversation on grave subjects, with only such differences as are suggested by _the size_ of the place in which we speak. Of some other "common secrets" I shall speak when I come to the question of style and phrase.

[30] I have known a sermon which in matter and style were really excellent made, to some hearers at least, almost unendurable by the accident that the preacher had got the habit of (needlessly) _clearing his throat_ at the end of almost every sentence.

FIND A CANDID FRIEND.

How shall we best work upon such hints? Very largely, by the use of the plainest common-sense and every-day observation on our own part. But largely also by trying to find some friend, equally kind and candid, who will help us "to hear ourselves as others hear us." For myself, after twenty-five years, I welcome more and more gratefully every such criticism as the occasion presents itself. Let the Curate ask his Vicar to tell him without mercy if his utterance, his articulation, is clear; if his manner is natural; if his preaching is or is not easy to listen to in these respects. And let friend ask friend; let pastor ask parishioner; let husband ask wife!

GOOD ENGLISH.

There are other directions in which we must cultivate attractiveness.

There is English style. Here, again, gifts differ widely in detail, yet there are common secrets open to common use. It is open to every one to avoid, on the one hand, an ambitious, long-worded style; on the other, a style which many young men of our time are in more danger of patronizing--the slovenly, shapeless style, in which the Queen's English is very "freely handled," and into which the broken English of an ever-growing _slang_ not seldom makes its way. These defects have only to be recognized, surely, to be avoided, by keeping our eyes open as we read and our ears as we hear, and by remembering that the sacred message of the King, while it is too great to be tricked out with false rhetoric, is also too great to be slighted, not to say insulted, by a really careless phraseology.

A GOOD STYLE IS A PRACTICAL POWER.

Pains will be needed, of course, as we pursue the object of a good style. We must watch and think. We must read and observe good models, the written words of men who have proved themselves powerful preachers to the people, and indeed of men generally who are known masters of English. We shall have, again, to consult candid friends. But my point is, that all this is abundantly worth our while. A neat, straight, well-worded sentence is not a mere literary luxury. It is a practical power. It is far easier to listen to than a careless, formless sentence is, and it is far easier to remember. The truth which it conveys is much more likely, therefore, to find its way securely into the mind, and to lie there ready for the vivifying touch of the Spirit of G.o.d.

I emphasize this matter of style, for in many quarters it is much neglected, and some of my younger Brethren do, if I mistake not, entertain the thought that the simplicity of the Gospel is best set forth, and G.o.d most honoured, where plans and methods of language are neglected. To speak about "a good style" to those who think so, may seem perhaps little else than a recommendation to bid for human applause in the line of literature. But my intention is far enough from this. Mere literary ambition, the quest of the glory of self in this as in every other line, is a forbidden thing to the true bondservant of the Lord.

But it is by no means forbidden him, for his Lord's sake, to aim at clearness, point, force of expression, that the message may be the better taken in. G.o.d is as little glorified by a bad style as by a bad voice, or bad handwriting, or bad reasoning. And by a good style I mean not a style polished and elaborated to please fastidious tastes (the best taste, by the way, is best pleased with correct simplicity), but a style which shall be both pure and plain in word and phrase, "understandable of the people" yet such as not to vex those who care for their native tongue, and just enough formed and pointed to make attention pleasant to the ear. For average audiences, I know no style more perfectly answering my idea than that of Mr Spurgeon,[31] in his printed sermons of recent years. And I happen to know that Mr Spurgeon has always taken great and systematic pains with his English.

[31] Since these words were written this great Christian and preacher has pa.s.sed away to his Master's presence.

FRENCH HEARERS OF ENGLISH.

Some preachers need much more than others a hint to keep their sentences _straight_, and to avoid the tangle of parentheses, long or short. Here, again, Mr Spurgeon gives me an admirable ill.u.s.tration. His sentences, never thin or weak in matter, are always straight. If any of my younger Brethren are tempted, as I confess I am, in the digressive direction, I would recommend them (if they usually preach without writing) to _write_ a sermon now and then, and rigorously to exclude, or re-write, all sentences which transgress. It occurred to me recently, when acting as a summer chaplain in Switzerland, to find the benefit of a different corrective. On one particular Sunday I had among my hearers in the morning a French Presbyterian, in the afternoon a French Roman Catholic, each understanding a little English; and in each case I had special reasons for hope and longing that the sermon might bring some spiritual help. Instinctively, I avoided every expression which could in the least complicate my English and thus obscure the message to my foreign friends. And so thankful was I for the pruning of periods that resulted, that I am much disposed, in all future preaching, to put mentally before me those same two hearers.

"WRITTEN OR EXTEMPORE?"

On that great question, Shall I preach from writing, or not? I say very little. Speaking quite generally, and thinking now only of the regular church congregation, not of the mission-room or open air, I would advise my younger Brethren to write for some while, but usually with an ultimate view to speech without writing. No hard rule can be laid down.

One man is so gifted that from the first he can express himself correctly and well without any ma.n.u.script before him. Another finds, all his life through, that he speaks best, and his people listen best, when he reads (vividly and naturally) from his prayerfully-prepared ma.n.u.script. But on the whole, I repeat it, writing is the best discipline for a man in his early days of Ministry, while beyond doubt the freely-spoken sermon, like the freely-spoken speech, (carefully enough prepared as to matter and order,) is usually best to listen to, and therefore should be the preacher's goal. Some men write their sermons and then learn them by heart for delivery. For myself, I own this would be a severe ordeal to nerve; and in very few cases, if I am right, does it produce a perfectly natural effect. Not long ago, if not now, it was a frequent custom in Scotland; and one amusing story comes to my mind. A good minister, known to a near relative of mine, always thus "mandated" his sermon, and punctually delivered it word for word.

One day a tremendous hailstorm a.s.sailed the church windows, and not only did his parishioners fail to hear him, but literally he lost the sound of his own voice. Yet he _dared not stop_, lest memory should play him false; and when the storm ceased, "I found myself," he said, "with some surprise, in a quite distant part of the sermon."

ORDER AND DIVISION.

Another important aid to attractiveness is order and division, simply and sensibly managed. Nothing is much more repellent, at least to modern hearers, than an excess of arrangement; headings and subdivisions overdone. But nothing is more helpful to attention than a simple, natural, luminous division, present in the preacher's mind, announced to the audience, and faithfully carried out. Remember this, among many other things, in the choosing of the text; _ceteris paribus_, that text is best which best lends itself to natural division.

PAINS AND FAITH.

There are many other points, more or less of the exterior kind, so to speak, which concern the attractiveness of our preaching. There is the question of length, which can only be settled by careful and prayerful consideration of special circ.u.mstances, with recollection of the general principles that the morning sermon should be short compared with that of the evening, and that he who would reach the hearts of the poor must not give them "sermonettes," but sermons. There is the question of action, a large subject. All that I can say is, that _some_ action is almost always a help to attention, but that it proves the very opposite as soon as it seems uneasy, or a mannerism.

I have yet to deal with some thoughts about the preacher's message, and the inmost secrets of his power. Meanwhile, may our Lord and Master enable us so to "labour in the Word" that we shall think no means too humble which will really help us to make His message plain, and no dependence on Him too absolute for the longed-for spiritual results.

"_Would I describe a preacher, such as Paul, Were he on earth, would hear, approve, and own, Paul should himself direct me. I would trace His master-strokes, and draw from his design.

I would express him simple, grave, sincere, In doctrine uncorrupt; in language plain, And plain in manner; decent, solemn, chaste, And natural in gesture; much impress'd Himself, as conscious of his awful charge, And anxious mainly that the flock he feeds May feel it too; affectionate in look, And tender in address, as well becomes A messenger of grace to guilty men._"

COWPER.

CHAPTER XI.

_PREACHING_ (ii.).

_For Thy sake, beloved Lord, I will labour in Thy Word; On the knees, in patient prayer; At the desk, with studious care; In the pulpit, seeking still There to utter all Thy will._

I pursue the subject of attractive preaching, taking still the word attractive in its worthiest sense, and again laying stress on the _necessity_ of attractiveness of the right sort. We have looked a little already at some of the external requisites to this end; now let us approach some which have to do with matter more than manner.

CONSIDERATENESS.

On the way, I pause to say a word in general on one of the reasons why we should do our best to speak so that our hearers shall care to hear.

The supreme reason is manifest; it is the glory of our Master and the good of souls. For His sake, and for the flock's sake, we long and must strive to speak so as to draw their attention to His message and to Himself. But subordinate to this great motive, and in fullest harmony with it, there is another; and this is a motive which, once clearly apprehended, will affect not our preaching only, but all parts of our ministry--our conduct of public worship, our pastoral visitation, our whole intercourse with our neighbours. I mean, the simple motive of a loyal and faithful _considerateness for others_, as we are on the one hand Christian men and English gentlemen, and on the other hand servants, not masters, of the Church and parish. Possibly this aspect of the Pastor's public and official ministry may not have presented itself distinctively as yet to my younger Brother; but it cannot be recognized and acted upon too early. Some things in our clerical position and functions tend in their own nature to make us forget it, if we are not definitely awake to it beforehand. In some respects the Clergyman, even the youngest Curate, has dangerous opportunities for _in_ considerate public action. Take the management of divine Service in ill.u.s.tration. In his manner of reading, his tone, his pace, the Clergyman may allow himself, only too easily, to think of himself alone. In the reading-desk, or at the Table of the Lord, he may consult only his own likes and dislikes in att.i.tude, gesture, and air. But if so, he is greatly failing in the homely duty of loyal considerateness. What will be most for the happiness and edification of the congregation? What will least disturb and most a.s.sist true devotion? How shall the Minister best secure that the worshippers shall remember the Master and not be uncomfortably conscious of the servant? The answers to such questions will of course vary considerably under varying conditions; but it is _the principle_ of the questions which I press home. Our office, and the common consent and usage of the Christian people, give us a position of independence in such matters which has its advantages, but also its very great risks; and it is for us accordingly to handle that independence with the utmost possible _considerateness_.

This thought was much upon my own mind lately during the interesting experiences of a Continental summer chaplaincy, to which I referred in the last chapter. As usual in a health resort abroad, the English residents represented many different shades of Church opinion and practice. By the convictions of many long years, I am an Evangelical Churchman, in the well-understood sense of the term; and of those convictions I am not at all ashamed. My manner of conducting public worship, especially in the Communion Office, would probably make it plain at once to most worshippers where I stand as a Churchman. But that does not mean, I trust, that I am to allow myself to be inconsiderate of the feelings of others in the matter; and on the occasions referred to it was my earnest and anxious aim to remember this with regard to worshippers, and particularly communicants, whose beliefs, or however whose sympathies, were what is called "higher" than my own. On their account I sought to make it plain that no rubrical direction was neglectfully treated by me, and that reverence of manner and action was a sacred thing in my eyes--a reverence not elaborated, but attentive. I hope I should have been reverently careful whatever the composition of the congregation was; but under the circ.u.mstances the duty of this obvious sort of ministerial _considerateness_ was laid on my heart with special weight. That duty bears in many directions. It is, I venture to say, inconsiderate, on the one hand, when the Clergyman conducts the services of the Church with a disturbing artificiality of performance.

It is inconsiderate, on the other hand, when he conducts them with any, even the least, real slovenliness and inattention.

TEMPTATIONS TO FORGET IT.

But if all this is true of the desk and of the blessed Table, it is true also, and in a high degree, of the pulpit. Singularly independent, up to a certain point, is the position of the preacher. He chooses his own text; he a.s.signs himself (at least in theory) his own length of discourse; he is ent.i.tled, under the aegis of the law of the land, to speak on to the end without interruption; he is bound, within the limits of a sanctified common-sense, to speak with the authority of his commission. Here are powerful temptations to an inconsiderate man, perhaps especially to an inconsiderate young man, to show much inconsideration. And therefore, here is a pre-eminent occasion for the true Pastor, who thinks, prays, loves, and is humble, to practise the beautiful opposite. Shall you and I seek grace to do so?

RESPECT ELDER HEARERS.

Put yourself often, my dear Brother, while I do the same, into the position--which we once occupied always, and often do still--of the hearer. You, the Curate, or the young Inc.u.mbent, have recently come into the parish, and you are full of a young man's energy and enterprize, and a little infected perhaps with a common and natural belief of your time of life, but a belief not quite true to facts, that the world is made for young men. And among your hearers, week by week, as you preach from that pulpit, sit men and women who were working, and thinking, and perhaps believing, literally long before you were born. Put yourself in their place. Into many of their experiences, and their sympathies born of experience, you cannot possibly enter personally. You cannot _feel personally_ how this or that innovation of language or manner, this or that too crude statement of your message, this or that baldly new and perhaps by no means true theory, aired as if it were all obvious and of course, must look and sound to them. You cannot _feel_ it all; but you can think about it. Perhaps these are educated and refined people, and accustomed all their lives to value clear thought and pure diction, in any case accustomed to carefulness in the matter and manner of the sermon. You cannot enter into all their mental habits in your own mental workings; but you can take account of them, and in a loyal and thoughtful _considerateness_ you can remember them in practice, and honestly aim so to prepare and to preach as to conciliate the thoughtful and the elders.

Such considerateness will not mean the stifling of prayerful conviction, or the failure to be faithful as the messenger of the Lord. But it will mean a severity upon yourself as regards the tone and spirit of your thoughts, and also as the manner of your utterance. You will take pains, even at a heavy cost to self (and such costs are always gains in the end), so to minister as to attract the attention of the flock, not to yourself, but to your blessed Master and His Word; preaching "not yourself, but Christ Jesus as Lord, and _yourself their servant_ for Jesus' sake." [2 Cor. iv. 5.]

With this aim of Attractiveness, then, in our minds, and with this motive of Considerateness beside it, let us come to some thoughts in detail about the matter of preaching.

And here first I must bring in another word to meet the word "attractive." That word is "faithful."

WRONG KINDS OF ATTRACTIVENESS.

As a matter of most obvious fact (we noticed it in the previous chapter), there is a false and useless attractiveness, as well as a true. There is the poor and miserable attractiveness--it draws a certain cla.s.s of modern hearers--of mere brevity; the "ten-minute sermon." There are no doubt exceptional occasions when ten minutes, or even five, may be the right limit to our utterance; but there is something wrong with both sermon and audience if in the regular ministration of G.o.d's holy Word the preacher must at once begin to stop. There is again the specious and spurious attractiveness of excitement and froth of manner, or of a merely emotional appeal to perhaps not the deepest emotions, an attraction which has little in it of that divine magnet which draws the will and lifts the soul in regenerate faith and surrender. There is the attraction, tempting, but futile for the true purposes of the pulpit, of the sermon which is after all only a lecture, or a leading article; full of the topics of the day, of the hour; full perhaps of some celebrated name just immortalized by death[32]; but not full of the eternal message for which the pulpit exists. Most certainly there is no divine rule which excludes from the sermon all allusions to politics, to society, to science, to great men; but there _is_ a divine rule, running through the whole precept and example of the New Testament, which keeps such things always subordinate to the supreme work of preaching Jesus Christ.

[32] "I went longing to hear about Christ, and it was only Newman from beginning to end." This was the actual lament of an anxious soul, one Sunday in 1890.

FAITHFULNESS.

Across all our thoughts how to secure attractiveness, as a co-ordinate line which fixes attention to the true point, runs the word "Faithfulness." The preacher is to be attractive while faithful, faithful while attractive. And he is to be attractive not for the sake of so being, but in order that he may win an entrance for the words of faithfulness, to his Master's praise.