“What can be sufficient but an intense devotedness on the part of ministers to make things unseen and eternal bear down the usurping power of things seen and temporal? Who but the man that knows how to deal with invisible realities, and to wield the powers of the world to come, can pluck the worldling from the whirlpool of earthly mindedness, which sucks down so many, or prevent the professing Christian from being drawn into it? If our own minds are not much impressed with the awful glories and terrors of eternity, we cannot speak of these things in such a manner as is likely to rescue our hearers from the ruinous fascinations of Mammon. How we seem to want a Baxter and a Doolittle; an Edwards and a Howe; a Whitefield and a Wesley, to break in with their thunder upon the money-loving, money-grasping spirit of this grossly utilitarian age!”
“And then what is the purpose for which this truth, so grand, so awful, so sublime, is revealed by God, and is to be preached by us? Not simply to gratify curiosity; not merely to conduct the mind seeking for knowledge to the fountain where it may slake its thirst; no, but to save the immortal soul from sin, death, and hell, and conduct it to the abodes of glorious immortality. The man who can handle such topics, and for such a purpose, in an unimpassioned careless manner, and with an icy heart, is the most astounding instance of guilty lukewarmness in the universe: to his self-contradiction no parallel can be found, and he remains a fearful instance how far it is possible for the human mind to go in the most obvious, palpable, and guilty inconsistency. A want of earnestness in the execution of that commission, which is designed to save immortal souls from eternal ruin, and to raise them to everlasting life, is a spectacle which, if it were not so common, would fill us with amazement, indignation, and contempt.”
“The friends of evangelical doctrine, and the advocates of orthodoxy, have the following objects to keep ever in view in this age; they must take care of their Bibles, that they be not mutilated or curtailed by lawless criticism; they must take care of their theology, that it be not perverted by false philosophy; and they must take care of their pulpits, that they be not occupied by heretical, unspiritual, or incompetent ministers.”
“Like a good physician, who is watchful for the effect of his medicines upon his patients individually, according to their specific varieties of diseases, he will endeavor to ascertain the impression which his sermons have produced on particular persons. He will aim to attract to him the anxious inquirers after salvation, and for this purpose will have special meetings for them, will invite and encourage their attendance, will cause them to feel that they are most welcome, and by his tender, faithful, and appropriate treatment of their cases, will make them sensible that they are as truly the objects of deep interest to him as lambs are to the good shepherd. And though he will very naturally wish not to be too frequently broken in upon in his private studies by those to whom he has appointed set times for meeting him, yet a poor burden trembling penitent will never find him engaged too deeply or delightfully in study, to heal his broken heart, and to bind up his wounds. It is really distressing to know how little time some ministers are willing to give up from their favorite pursuits, even for relieving the solicitudes of an anxious mind. They read much, and perhaps as the result, preach well-composed, though possibly not very awakening, sermons; but as for any skill, or even taste, for dealing with convinced sinners, wounded consciences, and perplexed minds, they are as destitute of them as if they were no part of their duty. They resemble lecturers on medicine, rather than practitioners; or they are like physicians who would assemble all their patients able to attend, in the same room, and then give general directions about health and sickness to all alike, but would not inquire into their several ailments, or visit them at their own abodes, or adapt the treatment to their individual and specific disease.
It is admitted that some men have less tact, and still greater destitution of taste, than others, for this department of pastoral action; but some skill in it, and some attention to it, are the duty of every minister, and may be acquired by all: and no man can be in earnest without it.
He who can only generalize in the pulpit, but has no ability to individualize out of it; who cannot in some measure meet the varieties of religious perplexity, and deal with the various modifications of awakened solicitude; who finds himself disinclined or disabled to guide the troubled conscience through the labyrinths which sometimes meet the sinner in the first stages of his pilgrimage to the skies, may be a popular preacher, but he is little fitted to be the pastor of a Christian church.”
“Will anyone deny that we want an earnest ministry to break in some degree the spell, and leave the soul at liberty for the affairs of the kingdom which is not of this world? When politics have come upon the minds, hearts, and imaginations of the people, for six days out of the seven, invested with the charms of eloquence, and decked with the colors of party; when the orator and the writer have both thrown the witchery of genius over the soul; how can it be expected that tame, spiritless, vapid common-places from the pulpit, sermons coming neither from the head nor the heart, having neither weight of matter, nor grace of manner; neither genius to compensate for the want of taste, nor taste to compensate for the want of genius; and what is still worse, having no unction of evangelical truth, no impress of eternity, no radiance from heaven, no terror from hell; in short, no adaptation to awaken reflection, to produce conviction, or to save the soul; how can it be expected, I say, that such sermons can be useful to accomplish the purposes for which the gospel is to be preached? What chance have such preachers, amidst the tumult, to be heard or felt, or what hold have they upon public attention, amidst the high excitement of the times in which we live? Their hearers too often feel, that listening to their sermons on the Sabbath, after what they have heard or read during the week, is as if they were turning from brilliant gas-light to the dim and smoking spark of tallow and rush [a candle].”
“It is hard to conceive how earnestness and spirituality can be maintained by those whose tables are covered, and whose leisure time is consumed, by the bewitching inspirations of the god of laughter. There is little hope of our arresting the evil, except we make it our great business to raise up a ministry who shall not themselves be carried away with the torrent; who shall be grave, without being gloomy; serious, without being melancholy; and who, on the other hand, shall be cheerful without being frivolous, and whose chastened mirthfulness shall check, or at any rate reprove, the excesses of their companions. What a demand does this state of things prefer for the most intense earnestness in our Sabbath-day exercises, both our prayers and our sermons! In this modern taste we have a new obstacle to our usefulness of a most formidable kind, which can be subdued only by God’s blessing upon our fidelity and zeal. Men are wanted, who shall by their learning, science, and general knowledge, give weight to their opinions, and influence to their advice, in their private intercourse with their flocks; and shall, by their powerful and evangelical preaching, control this taste, and counter it by a better.”