The Atlantic Monthly, Volume 18, No. 110, December, 1866 - Various 4 стр.

And now let me say how he came to be an extemporaneous speaker, and sometimes not only logical and convincing, but truly eloquent. On my return from abroad, in 1826, I passed through Boston, on my way to Portland, for a visit to my family, and was taken possession of by him, and went to Hollis Street Church, where I heard my friend, for the second time, in the pulpit. He was exceedingly impressive, and the sermon itself was one of the best I ever heard,calm, serious, and satisfying; not encumbered with illustration, but full of significance. Although the discourse was carefully written out, word for word, and almost committed to memory, yet he ventured to introduce a paragraphone paragraph onlywhich had not been prepared beforehand. My eyes were upon him, and he told me at dinner that he saw by my look how well I understood his departure, and how soon I detected it. "And now," said he, "I hope you are satisfied. You see now that I shall never be able to extemporize. I put that paragraph into my sermon this morning to see how you would take it, after having urged me, year after year, to extemporize at least occasionally. No, no, John; though writing two sermons a week is no trifling labor, I must continue writing to the end; for, if I cannot extemporize a single paragraph, how can I hope to extemporize a whole sermon?"

"Suffer me to say that I think you misunderstand the whole question," said I. "The difficulty is in beginning. After you are well under way, if you can talk sitting, you may talk standing. Better take with you into the pulpit the merest outline of the discourse, and then trust to the inspiration of the subject, or to the feeling of the hour, when you have the audience before you, and can look into their eyes, than to have a discourse partly written, with blanks to be filled up as you go along; for then you are always beginning afresh, and by the time you have got easy in your spontaneous effort, you are obliged to go back to what you have written, and of course can never get warmed up with your subject, nor try any new adaptations, whatever may be the character of your hearers."

He shook his head. "No, no," said he, "you will never be able to persuade me that it is easier to say over the whole alphabet than to say only a part."

I persisted, urging the great advantage of spontaneous adaptation to the people. He agreed with me altogether, provided it were possible for him to do it, which he denied, though he promised to take the subject into serious consideration once more, to oblige me.

From Boston I went to Portland, where I had a similar talk with that most amiable and excellent man, the late Dr. Nichols, who labored under a similar disqualification, owing to a similar misapprehension of what was required for extemporaneous speaking, either on the platform or in the pulpit. I told him the story, and urged the same considerations; but he, like Mr. Pierpont, only smiled,compassionately, as I thought, and rather as if he pitied the delusion I was laboring under. Yet within two years both of these remarkable men became free and natural spontaneous speakers, and both acknowledged to me that they had always misunderstood the difficulty. Dr. Nichols began afar off, as I suggested, in the Sabbath school; and Mr. Pierpont, after making two or three attempts in a small way, which were anything but satisfactory to himself,as I told him they would be for a while, if he had the true stuff in him,was at last surprised into doing what he believed to be impossible, by the merest accident in the world; after which he had no further trouble. It seems that he had engaged to supply a neighboring pulpit,perhaps that of his son John, who was newly settled at Lynn. He thought he had his sermon in his pocket; but, on entering the pulpit, found that he had either left it at home or lost it on the way. What was to be done? Luckily, he had just read it over the night before, and was full of the subject therein treated. Remembering what I said, as he told me himself, he determined to go to work, hit or miss, and either make a spoon or spoil a horn.

The result was, that, after a little hesitation and floundering, he got fairly in earnest, and threw off a discourse which so delighted those who were best acquainted with him, that they stopped round the door to shake hands and congratulate him. He had never preached so well in all his life, they said. This settled the question forever; and from that day forward he began to believe that anybody who can talk in his chair can talk standing up, after he has got over his first impressions, and all the better for having a large auditory, with upturned faces, before him; so that he became at last, and within a few years, one of the finest pulpit orators of the day, and one of the best platform speakers, though not, perhaps, what the multitude consider eloquent; for, at the best, he was only argumentative and earnest and clear and convincing, in his highest manifestations.

Of his career after this, I cannot say anything as I wish, without the risk of saying too much. He had one of the wealthiest and most liberal congregations of New England. He was their idol. He was in every way most agreeably situated, with a large family flowering into usefulness about him, and hosts of friends, enthusiastic and devoted. Nevertheless, believing that, as a servant of God, he had no right to preach smooth things where rough things were needed, and that acknowledging other people's transgressions would not satisfy the law, he came out boldly, with helm and spear, against two of the worst forms of human slavery,the slavery of the body and the slavery of the soul, the slavery of the wine-cup, and the slavery of bondage to a master. Whether his beloved people would hear or whether they would forbear, being all the more beloved because of their danger, he must preach what he believed to be the truth, and the whole truth. It was like a fire shut up in his bones. He persisted, and they remonstrated, or rather a part of them did so; and the result was a speedy and hopeless alienation, followed by years of strife and bitter controversy at law, and a final separation; though by far the larger part of the church and congregation, if I do not mistake, upheld him to the last, and adhered to him through good report and through evil report,Deacon Samuel May, a host in himself, being of their number.

During this protracted and sorrowful controversy, he became a phrenologist,a believer in phrenology,at any rate, following the lead of Spurzheim; and after many years, a Spiritualist,in which faith he died,one of his last, if not the very last, of his appearances before the public being as President of a convention held by the leading Spiritualists of the land at Philadelphia.

He could not be a materialist; and having faith in the evidence of his own senses, and being as truly conscientious a man as ever breathed, and accustomed to the closest reasoning, what was he to do? There were the facts. They were not to be controverted; they could not be explained; they could not be reconciled to any hypothesis in physics. If he was given over to delusion, to be buffeted by Satan, whose fault was it? That he was by nature somewhat credulous, and, though patient enough in his investigations, rather too fond of the marvellous, may be acknowledged; but what then? His conclusions might be wrong, his inferences faulty, though honest; but how were they to be counteracted? That he sometimes took too much for granted, I believe, nay, more, I know; because I myself have seen him grossly imposed on by a woman he took me to see, whose impersonations were thought most wonderful. But then he was a devout man, a close observer, an admirable logician, accustomed to the "competition of opposite analogies" and to weighing evidence; and if he misunderstood the facts, or misinterpreted them, or inferred the supernatural from false premises, why then let us grieve for his delusion, and wait patiently for the phenomena which led him astray to be explained.

During this protracted and sorrowful controversy, he became a phrenologist,a believer in phrenology,at any rate, following the lead of Spurzheim; and after many years, a Spiritualist,in which faith he died,one of his last, if not the very last, of his appearances before the public being as President of a convention held by the leading Spiritualists of the land at Philadelphia.

He could not be a materialist; and having faith in the evidence of his own senses, and being as truly conscientious a man as ever breathed, and accustomed to the closest reasoning, what was he to do? There were the facts. They were not to be controverted; they could not be explained; they could not be reconciled to any hypothesis in physics. If he was given over to delusion, to be buffeted by Satan, whose fault was it? That he was by nature somewhat credulous, and, though patient enough in his investigations, rather too fond of the marvellous, may be acknowledged; but what then? His conclusions might be wrong, his inferences faulty, though honest; but how were they to be counteracted? That he sometimes took too much for granted, I believe, nay, more, I know; because I myself have seen him grossly imposed on by a woman he took me to see, whose impersonations were thought most wonderful. But then he was a devout man, a close observer, an admirable logician, accustomed to the "competition of opposite analogies" and to weighing evidence; and if he misunderstood the facts, or misinterpreted them, or inferred the supernatural from false premises, why then let us grieve for his delusion, and wait patiently for the phenomena which led him astray to be explained.

He went abroad for a time, while pastor of the Hollis Street Church, and visited the Holy Land, in devout pilgrimage; and though he lost his first wife, the mother of all his children, and a most worthy gentlewoman, but the other day, and married another superior woman after a brief widowhood, his last days have been, I should say, most emphatically his best days; for he has lectured through the length and breadth of the land on Temperance, and, after enduring all sorts of persecution as one of the anti-slavery leaders, he lived to see the whole system against which they had been warring so long, and with so little apparent effect, utterly overthrown throughout the land, and the great God of heaven and earth acknowledged as the God of the black man. Thousands and thousands of miles he travelled, not only after having passed the meridian of his life, but after he had reached the allotted term, when life begins to be a heaviness for most, as a laborer in the cause of truth,often of unacknowledged truth; and if mistaken, as a theologian, or as a Spiritualist, or as a man,being what he was,let us remember that he was never false to his convictions, never a hypocrite nor a deceiver, and that he died with his harness on, having been occupied for the last five years of his life in digesting the treasury decisions, often contradictory, and always inaccessible, for there was no index, until he took them in hand, going back thirty years, I believe, and reducing the whole to a system which need be no longer unintelligible to the Department.

One word more. Among the scores of letters I had from him in the day of his bitterest trials and sorest temptations, there was one which he sent off in the midst of his first great triumph,with no date now, although I find a mark upon it which leads me to suppose it was written November 16, 1818, and from which I must venture to take a single paragraph.

"My God!" he says,"my God! I do most devoutly thank Thee. My prayer has reached Thee, and been accepted. My dear friend, join with me in thanking Him in whom I put my trust,to whom alone I look, or to whom I have looked, for a smile. He has blessed me. I have been heard by man, and have not been forsaken by God. Though I have not done perfectly, I have done as well as I could rationally wish, and better than my most sanguine hopes. At Brattle Square this morning, and at the New South (late Mr. Thacher's) this afternoon. Lord! now let thy servant depart in peace; for thou hast lifted the cloud under which he has so long moved, and he may now die in thy light."

Can such a temper as this be misunderstood? Was he not a man fearing God in 1818,forty-eight years ago?or, rather, loving God with that perfect love which casteth out all fear?

But we need not stop here. After he had become a Spiritualist, that is, on the 5th of April, 1862, the evening before his seventy-seventh birthday, he wrote a poem of one hundred and sixty lines, entitled "Meditations of a Birthday Eve," a copy of which he sent me on the 10th of November following, upon the express condition that nobody but myself was to see it, until it should be all over with him. It must have been written without labor, as one would breathe a prayer upon a death-bed. The following extractsI wish we had room for morewill show what were his feelings and what his aspirations at this time.

With the foregoing came another poem, "In Commemoration of a Silver Wedding," October 2, 1863, full of tenderness and pleasantry,the wedding of Mr. and Mrs. J. Pierpont Lord.

And on his eighty-first birthday, called by a strange mistake his eightieth, there was another celebration, yet more solemn and affecting, where the greetings and congratulations of his brother-poets, all over the land, were sent to him and published in the newspapers of the day.

Among his later poems, the "E Pluribus Unum" appears to me most worthy of his reputation, and least like the doings of his early manhood.

And now, though we had little reason to look for the prolongation of such a life;a continued miracle from the age of thirty or thirty-five, after which he built himself up anew, by living as well in cold water as in hot, and luxuriating in cold baths, and working hard,harder, perhaps, on the whole, at downright drudgery, than any other man of his age, like Rousseau in copying music, as a relief from writing poetry,yet when death happens we are all taken by surprise, just as if we thought God had overlooked his aged servant, or made him an exception to the great, inflexible law of our being; or as if a whisper had reached us, saying, "If I will that he tarry till I come, what is that to thee?"

But enough; a volume of such memoranda would be far short of what such a man deserves when he is finally translated. Faithful among the faithless, may we not hope that his grandeur and strength of purpose, and downright, fearless honesty, will have their appropriate reward, both here and hereafter?

MY GARDEN

BORNEO AND RAJAH BROOKE