I TRUST, my brethren, that we all feel very deeply the importance of conducting every part of divine worship with the utmost possible efficiency. When we remember that the salvation of a soul may hang, instrumentally, upon the choice of a hymn, we should not consider so small a matter as the selection of the psalms and hymns to be a trifle. An ungodly stranger, stepping into one of our services at Exeter Hall, was brought to the cross by the words of Wesley's verse--"Jesu, lover of my soul." "Does Jesus love me?" said he: "then why should I live in enmity to him?" When we reflect, too, that God may very especially bless an expression in our prayer to the conversion of a wanderer; and that prayer in the unction of the Holy Spirit, may minister greatly to the edification of God's people, and bring unnumbered blessings down upon them, we shall endeavour to pray with the best gift and the highest grace within our reach. Since, also, in the reading of the Scriptures comfort and instruction may be plenteously distributed, we shall pause over our opened Bibles, and devoutly seek to be guided to that portion of Holy Writ which shall be most likely to be made useful.
With regard to the sermon, we shall be most anxious, first of all, respecting the selection of the text. No one amongst us looks upon the sermon in so careless a light as to conceive that a text picked up at random will be suitable for every, or indeed, for any occasion. We are not all of Sydney Smith's mind, when he recommended a brother at a loss for a text, to preach from "Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia;" as though anything would do for a sermon. I hope we all make it a matter of very earnest and serious consideration, every week, what shall be the subjects upon which we shall address our people on the Sabbath morning and evening; for, although all Scripture is good and profitable, yet it is not all equally appropriate for every occasion.1 To everything there is a season; and everything is the better for being seasonable. A wise householder labours to give to each one of the family his portion of meat in due season; he does not serve out rations indiscriminately, but suits the viands to the needs of the guests. Only a mere official, the slave of routine, the lifeless automaton of formalism, will be content to snatch at the first subject which comes to hand. The man who plucks topics as children in the meadows gather buttercups and daisies, just as they offer themselves, may act in accordance with his position in a church into which a patron may have thrust him, and out of which the people cannot eject him; but those who profess to be called of God, and selected to their positions by the free choice of believers, will need to make fuller proof of their ministry than can be found in such carelessness. Among many gems we have to select the jewel most appropriate for the setting of the occasion. We dare not rush into the King's banquet hall with a confusion of provisions as though the entertainment were to be a vulgar scramble, but as well-mannered servitors we pause and ask the great Master of the feast, "Lord, what wouldst thou have us set upon thy table this day?"
Some texts have struck us as most unhappily chosen. We wonder what Mr. Disraeli's rector did with the words, "In my flesh shall I see God," when lately preaching at a village harvest home! Exceedingly unfortunate was the funeral text for a murdered clergyman (Mr. Plow), from, "So he giveth his beloved sleep." Most manifestly idiotic was he who selected "Judge not, that ye be not judged," for a sermon before the judges at an assize.
Do not be misled by the sound and seeming fitness of scriptural words. M. Athanase Coquerel confesses to having preached on a third visit to Amsterdam, from the words, "This is the third time I am coming to you," 2 Corinthians xiii. 1--well may he add, that he "found great difficulty in afterwards putting into this discourse what was fitting to the occasion." A parallel case was that of one of the sermons on the death of the Princess Charlotte from, "She was sick and died." It is still worse to select words out of a miserable facetiousness, as in the case of a recent sermon on the death of Abraham Lincoln, from the sentence, " Abraham is dead." It is said that a student, who it is to be hoped never emerged from the shell, preached a sermon in public, before his tutor, Dr. Philip Doddridge. Now the good man was accustomed to place himself immediately in front of the student, and look him full in the face, judge therefore of his surprise, if not indignation, when the text announced ran in these words, "Have I been so long time with you, and yet hast thou not known me, Philip?" Gentlemen, fools sometimes become students, let us hope none of that order may dishonour our Alma Mater. I pardon the man who preached before that drunken Solomon, James I of England and VI of Scotland, from James i. 6, the temptation was too great to be resisted; but let the wretch be for ever execrated, if such a man ever lived, who celebrated the decease of a deacon by a tirade from, "It came to pass that the beggar died." I forgive the liar who attributed such an outrage to me, but I hope he will not try his infamous arts upon anyone else.
As we would avoid a careless accidental pitching upon topics, so would we equally avoid a monotonous regularity. I have heard of a divine who had fifty-two Sunday sermons, and a few extra ones for holy days, from which he was wont to preach in regular order, year after year. In his case, there would be no need that the people should entreat that the same things should be spoken to them on the next Sabbath-day, nor would there be much wonder if imitators of Eutychus should be found in other places beside the third loft. It is not very long ago since a clergyman said to a farmer friend of mine, "Do you know, Mr. D---, I was turning over my sermons the other day, and really the parsonage is so damp, especially in my study, that my sermons have become quite musty." My friend, who although he was churchwarden, attended a Dissenting place of worship, was not so rude as to say that he thought it very likely; but as the village venerables had frequently heard the aforesaid discourses, it is possible they were musty in more senses than one. There are persons in the ministry who, having accumulated a little stock of sermons, repeat them ad nauseam, with horrible regularity. Itinerating brethren must be far more subject to this temptation than those who are stationed for several years in one place. If they fall victims to the habit, it must surely be the end of their usefulness, and send an intolerable death-chill into their hearts, of which their people must soon be conscious while they hear them parroting forth their time-worn productions. The very best invention for promoting spiritual idleness must be the plan of acquiring a two or three years' stock of sermons, and repeating them in order again and again. As we, my brethren, hope to live for many years, if not for life, in one place, rooted to the spot by the mutual affection which will grow up between ourselves and our people, we have need of a far different method from that which may suit a sluggard or an itinerant evangelist.
It must be burdensome to some, and very easy to others, I should imagine, to find their subject, as they do whose lot is cast in the Episcopal establishment, where the preacher usually refers to the gospel or the epistle, or the lesson for the day, and feels himself bound--not by any law, but by a sort of precedent--to preach from a verse in either the one or the other. When Advent and Epiphany, and Lent and Whitsuntide, bring their stereotyped round, no man needs to agonise at heart over the question, "What shall I say unto this people?" The voice of the church is clear and distinct, "Master, say on; there is your work, give yourself wholly to it." There may be some advantages connected with this pre-arrangement, but the Episcopalian public do not appear to have been made partakers of them, for their public writers are always groaning over the dreariness of sermons, and bemoaning the sad condition of a long suffering laity who are compelled to listen to them. The slavish habit of following the course of the sun and the revolution of the months, instead of waiting upon the Holy Spirit is, to my mind, quite enough to account for the fact that in many churches, their own writers being judges, the sermons are nothing better than specimens of "that decent debility which alike guards their authors from ludicrous errors, and precludes them from striking beauties."
Be it then taken for granted, that we all feel it to be most important, not only to preach the truth, but to preach the right truth for each particular occasion; our effort will be to descant upon such subjects as shall be best adapted to our people's wants, and most likely to prove a channel of grace to their hearts.
Is there any difficulty in obtaining texts? I remember, in my earlier days, reading somewhere in a volume of lectures upon Homiletics, a statement which considerably alarmed me at the time; it was something to this effect: "If any man shall find a difficulty in selecting a text, he had better at once go back to the grocer's shop, or to the plough, for he evidently has not the capacity required for a minister." Now, as such had been very frequently my cross and burden, I enquired within myself whether I should resort to some form of secular labour, and leave the ministry; but I have not done so, for I still have the conviction that, although condemned by the sweeping judgment of the lecturer, I follow a call to which God has manifestly set his seal. I was so much in trouble of conscience through the aforesaid severe remark, that I asked my grandfather, who had been in the ministry some fifty years, whether he was ever perplexed in choosing his theme. He told me frankly that this had always been his greatest trouble, compared with which, preaching in itself was no anxiety at all. I remember the venerable man's remark, "The difficulty is not because there are not enough texts, but because there are so many, that I am in a strait betwixt them." Brethren, we are sometimes like the lover of choice flowers, who finds himself surrounded by all the beauties of the garden, with permission to select but one. How long he lingers between the rose and the lily, and how great the difficulty to prefer one among ten thousand blooming lovelinesses! To me still, I must confess, my text selection is a very great embarrassment--embarras de richesses, as the French say--an embarrassment of riches, very different from the bewilderment of poverty--the anxiety of attending to the most pressing of so many truths, all clamoring for a hearing, so many duties all needing enforcing, and so many spiritual needs of the people all demanding supply. I confess that I frequently sit hour after hour praying and waiting for a subject, and that this is the main part of my study; much hard labour have I spent in manipulating topics, ruminating upon points of doctrine, making skeletons out of verses and then burying every bone of them in the catacombs of oblivion, sailing on and on over leagues of broken water, till I see the red lights and make sail direct to the desired haven. I believe that almost any Saturday in my life I make enough outlines of sermons, if I felt at liberty to preach them, to last me for a month, but I no more dare to use them than an honest mariner would run to shore a cargo of contraband goods. Themes flit before the mind one after another, like images passing across the photographer's lens, but until the mind is like the sensitive plate, which retains the picture, the subjects are valueless to us.
What is the right text? How do you know it? We know it by the signs of a friend. When a verse gives your mind a hearty grip, from which you cannot release yourself, you will need no further direction as to your proper theme. Like the fish, you nibble at many baits, but when the hook has fairly pierced you, you will wander no more. When the text gets a hold of us, we may be sure that we have a hold of it, and may safely deliver our souls upon it. To use another simile: you get a number of texts in your hand, and try to break them up; you hammer at them with might amd main, but your labour is lost; at last you find one which crumbles at the first blow, and sparkles as it falls in pieces, and you perceive jewels of the rarest radiance flashing from within. It grows before your eye like the fabled seed which developed into a tree while the observer watched it. It charms and fascinates you, or it weighs you to your knees and loads you with the burden of the Lord. Know then that this is the message which the Lord would have you deliver; and, feeling this, you will become so bound by that scripture that you will never feel at rest until you have yielded your whole mind to its power, and have spoken upon it as the Lord shall give you utterance. Wait for that elect word, even if you wait till within an hour of the service. This may not be understood by cool, calculating men, who are not moved by impulses as we are, but to some of us these things are a law in our hearts against which we dare not offend. We tarry at Jerusalem till power is given.
"I believe in the Holy Ghost." This is one of the articles of the creed, but it is scarcely believed among professors so as to be acted on. Many ministers appear to think that they are to choose the text; they are to discover its teaching; they are to find a discourse in it. We do not think so. We are to use our own volitions, of course, as well as our understandings and affections, for we do not pretend that the Holy Ghost will compel us to preach from a text against our wills. He does not deal with us as though we were musical boxes, to be wound up and set to a certain tune; but that glorious inspirer of all truth deals with us as with rational intelligences, who are swayed by spiritual forces congruous to our natures: still, devout minds evermore desire that the choice of the text should rest with the all-wise Spirit of God, and not with their own fallible understandings, and therefore they humbly put themselves into his hand, asking him to condescend to direct them to the portion of meat in due season which he has ordained for his people. Gurnal says, "Ministers have no ability of their own for their work. Oh! how long may they sit tumbling their books over, and puzzling their brains, until God comes to their help, and then--as Jacob's venison--it is brought to their hand. If God drop not down his assistance, we write with a pen that hath no ink: if any one need walk dependently upon God more than another, the minister is he."
If anyone enquire of me, "How shall I obtain the most proper text?" I should answer, "Cry to God for it." Harrington Evans, in his "Rules for Sermons," lays down as the first, "Seek God in prayer for choice of a passage. Enquire why such a passage is decided upon. Let the question be fairly answered. Sometimes the answer may be such as ought to decide the mind against the choice." If prayer alone should not guide you to the desired treasure, it will in any case be a profitable exercise to you to have prayed. The difficulty of settling upon a topic, if it makes you pray more than usual, will be a very great blessing to you. Praying is the best studying. Luther said so of old--"Bene orasse est bene studuisse," and the well-worn proverb will bear repeating. Pray over the Scripture; it is as the treading of grapes in the wine-vat, the threshing of corn on the barn floor, the melting of gold from the ore. Prayer is twice blest; it blesseth the pleading preacher, and the people to whom he ministers. When your text comes in answer to prayer, it will be all the dearer to you; it will come with a divine savour and unction altogether unknown to the formal orator to whom one theme is as another.
After prayer, we are bound with much earnestness to use fitting means for concentrating our thoughts, and directing them in the best channel. Consider the condition of your hearers. Reflect upon their spiritual state as a whole and as individuals, and prescribe the medicine adapted to the current disease, or prepare the food suitable for the prevailing necessity. Let me caution you, however, against considering the whims of your hearers, or the peculiarities of the wealthy and influential. Do not give too much weight to the gentleman and lady who sit in the green pew, if you are so unfortunate as to possess such an abominable place of distinction in a house where all are on a level. Let the large contributor be considered by all means as much as others, and let not his spiritual infirmities be neglected; but he is not everybody, and you will grieve the Holy Spirit if you think him to be so. Look at the poor in the aisles with equal interest, and select topics which are within their range of thought, and which may cheer them in their many sorrows. Do not suffer your heads to be turned by respect to those one-sided members of the congregation, who have a sweet tooth for one portion of the gospel, and turn a deaf ear to other parts of truth; never go out of your way either to give them a feast or a scolding. It may be satisfactory to think that they are pleased, if they are good people, and one respects their predilections, but faithfulness demands that we should not become mere pipers to our hearers, playing such tunes as they may demand of us, but should remain as the Lord's mouth to declare all his counsels. I return to the remark, think over what your people really want for their edification, and let that be your theme. That famous apostle of the north of Scotland, Dr. Macdonald, gives an instance to the point in his Diary of Work in St. Kilda:--"Friday, May 27. At our morning exercise this day, I read and gave some illustrations of Romans xii., which afforded me an opportunity of stating the connection between faith and practice, and that the doctrines of grace are according to godliness, and lead to holiness in heart and life. This I deemed necessary, as from the high ground I had occupied for some days past, I was afraid the people might veer towards Antinomianism, an extreme as dangerous as Arminianism, if not more so."
Consider what sins appear to be most rife in the church and congregation--worldliness, covetousness, prayerlessness, wrath, pride, want of brotherly love, slander, and such like evils. Take into account, affectionately, the trials of your people, and seek for a balm for their wounds. It is not necessary to go into minute details, either in the prayer or in the sermon, as to all these trials of your congregation, although this was the custom of a venerable minister who was once a great bishop in this neighbourhood, and has now gone to heaven. He was wont, in his abundant love to his people, to give such hints as to births, deaths, and marriages, in his flock, that one of the Sunday afternoon's enjoyments of his constant hearers must have consisted in finding out to whom the minister referred in the various parts of his prayer and sermon. This was tolerated, and even admired from him--from us it would be ridiculous: a patriarch may do with propriety what a young man must scrupulously avoid. The venerable divine whom I have just mentioned, had learned this particularising from the example of his father, for he was one of a family in which the children, having observed that something particular had occurred during the day, would say to each other, "We must wait till family prayer, when we shall know all about it." But I digress; this instance shows how an excellent habit may degenerate into a fault, but the rule which I have laid down is not affected by it. Certain trials will occur, at particular junctures, to many in the congregation, and as these afflictions will invite your mind into new fields of thought, you will do ill to be deaf to their call. Again, we must watch the spiritual state of our people, and if we notice that they are falling into a backsliding condition; if we fear that they are likely to be inoculated by any mischievous heresy or perverse imagining; if anything, in fact, in the whole physiological character of the church should strike our mind, we must hasten to prepare a sermon which, by God's grace, may stay the plague. These are the indications among his hearers which the Spirit of God gives to the careful, observant pastor as to his line of action. The careful shepherd often examines his flock, and governs his mode of treatment by the state in which he finds it. He will be likely to supply one sort of food but sparingly, and another in greater abundance, and medicine in its due quantity, according as his practised judgment finds the one or the other necessary. We shall be rightly directed if we do but associate ourselves with "that great Shepherd of the sheep."
Do not, however, let us allow our preaching right home to our people to degenerate into scolding them. They call the pulpit "Cowards' Castle," and it is a very proper name for it in some respects, especially when fools mount the platform and impudently insult their hearers by holding up their faults or infirmities to public derision. There is a personality--an offensive, wanton, unjustifiable personality--which is to be studiously avoided; it is of the earth, earthy, and is to be condemned in unmeasured terms; while there is another personality, wise, spiritual, heavenly, which is to be aimed at unceasingly. The word of God is sharper than any two-edged sword, and therefore you can leave the word of God to wound and kill, and need not be yourselves cutting in phrase and manner. God's truth is searching: leave it to search the hearts of men without offensive additions from yourself. He is a mere bungler in portrait painting who needs to write the name under the picture when it is hung up in the family parlour where the person himself is sitting. Compel your hearers to perceive that you speak of them, though you have not even in the remotest degree named them, or pointed them out. Occasions may possibly occur when you may be bound to go as far as Hugh Latimer, when speaking upon bribery--he said, "He that took the silver basin and ewer for a bribe, thinketh that it will never come out. But he may not know that I know it, and I know it not alone; there be more beside me that know it. Oh, briber and bribery! He was never a good man that will so take bribes; nor can I believe that he that is a briber will be a good justice." Here was as much prudent reticence as bold disclosure; and if you go no further than this, no man dare, for shame sake, accuse you of too great personality.
In the next place, the minister in looking after his text, should consider what his previous topics have been. It would be unwise to insist perpetually upon one doctrine to the neglect of others. Some of our profounder brethren may be able to deal with the same subject in a series of discourses, and may be able, by a turn of the kaleidoscope, to present new forms of beauty with no change of subject, but the most of us, who are of less fertile abilities, will find it best to study variety, and deliver ourselves upon a wide range of truth. I think it well frequently to look over the list of my sermons, and see whether any doctrine has escaped my attention, or any Christian grace has been neglected in my ministrations. It is well to enquire whether we have been too doctrinal lately, or too barely practical, or too exclusively experimental. We do not desire to degenerate into Antinomians, nor, on the other hand, to descend to be mere teachers of a cold morality, but our ambition is to make full proof of our ministry. We would give every portion of Scripture its fair share in our heart and head. Doctrine, precept, history, type, psalm, proverb, experience, warning, promise, invitation, threatening, or rebuke--we would include the whole of inspired truth within the circle of our teachings. Let us abhor all one-sidedness, all exaggeration of one truth and disparagement of another, and let us endeavour to paint the portrait of truth with balanced features and blended colours, lest we dishonour her by presenting distortion instead of symmetry, and a caricature for a faithful copy.
Supposing, however, that you have prayed in that little room of yours, have wrestled hard and supplicated long, and have thought over your people and their wants, and still you cannot meet with the text--well, do not fret about it, nor give way to despair. If you were about to go a warfare at your own charges, it would be a very miserable thing to be short of powder, and the battle so near; but as your Captain has to provide, there is no doubt that all in good time he will serve out the ammunition. If you trust in God, he will not, he cannot, fail you. Continue pleading and watching, for to the industrious student heavenly help is certain. If you had gone up and down idly all the week, and given no heed to proper preparation, you could not expect divine aid; but if you have done your best, and are now waiting to know your Lord's message, your face shall never be ashamed.
Two or three incidents have occurred to me which may seem rather odd to you, but then I am an odd man. When I lived at Cambridge, I had, as usual, to preach in the evening at a neighbouring village, to which I had to walk. After reading and meditating all day, I could not meet with the right text. Do what I would, no response came from the sacred oracle, no light flashed from the Urim and Thummim; I prayed, I meditated, I turned from one verse to another, but the mind would not take hold, or I was, as Bunyan would say, "much tumbled up and down in my thoughts." Just then I walked to the window and looked out. On the other side of the narrow street in which I lived, I saw a poor solitary canary bird upon the slates, surrounded by a crowd of sparrows, who were all pecking at it as if they would tear it to pieces. At that moment the verse came to my mind--"Mine heritage is unto me as a speckled bird, the birds round about are against her." I walked off with the greatest possible composure, considered the passage during my long and lonely walk, and preached upon the peculiar people, and the persecutions of their enemies, with freedom and ease to myself, and I believe with comfort to my rustic audience. The text was sent to me, and if the ravens did not bring it, certainly the sparrows did. At another time, while labouring at Waterbeach, I had preached on the Sunday morning, and gone home to dinner, as was my wont, with one of the congregation. Unfortunately, there were three services, and the afternoon sermon came so close upon the back of the morning, that it was difficult to prepare the soul, especially as the dinner is a necessary but serious inconvenience where a clear brain is required. Alas! for those afternoon services in our English villages, they are usually a doleful waste of effort. Roast beef and pudding lie heavy on the hearers' souls, and the preacher himself is deadened in his mental processes while digestion claims the mastery of the hour. By a careful measuring of diet, I remained, on that occasion, in an earnest, lively condition, but to my dismay, I found that the pre-arranged line of thought was gone from me. I could not find the trail of my prepared sermon, and press my forehead as I might, the missing topic would not come. Time was brief, the hour was striking, and in some alarm I told the honest farmer that I could not for the life of me recollect what I had intended to preach about. "Oh!" he said, "never mind; you will be sure to have a good word for us." Just at that moment a blazing block of wood fell out of the tire upon the hearth at my feet, smoking into one's eyes and nose at a great rate. "There," said the farmer, "there's a text for you, sir--'Is not this a brand plucked out of the fire?'" No, I thought, it was not plucked out, for it fell out of itself. Here was a text, an illustration, and a leading thought as a nest egg for more. Further light came, and the sermon was certainly not worse than my more prepared effusions; it was better in the best sense, for one or two came forward declaring themselves to have been aroused and converted through that afternoon's sermon. I have always considered that it was a happy circumstance that I had forgotten the text from which I had intended to preach. At New Park Street., I once passed through a very singular experience, of which witnesses are present in this room. I had passed happily through all the early parts of divine service in the evening of the Sabbath, and was giving out the hymn before sermon. I opened the Bible to find the text, which I had carefully studied as the topic of discourse, when on the opposite page another passage of Scripture sprang upon me like a lion from a thicket, with vastly more power than I had felt when considering the text which I had chosen. The people were singing and I was sighing. I was in a strait betwixt two, and my mind hung as in the balances. I was naturally desirous to run in the track which I had carefully planned, but the other text would take no refusal, and seemed to tug at my skirts, crying, "No, no, you must preach from me. God would have you follow me." I deliberated within myself as to my duty, for I would neither be fanatical nor unbelieving, and at last I thought within myself, "Well, I should like to preach the sermon which I have prepared, and it is a great risk to run to strike out a new line of thought, but still as this text constrains me, it may be of the Lord, and therefore I will venture upon it, come what may." I almost always announce my divisions very soon after the exordium, but on this occasion, contrary to my usual custom, I did not do so, for a reason which some of you may probably guess. I passed through the first head with considerable liberty, speaking perfectly extemporaneously both as to thought and word. The second point was dwelt upon with a consciousness of unusual quiet efficient power, but I had no idea what the third would or could be, for the text yielded no more matter just then, nor can I tell even now what I could have done had not an event occurred upon which I had never calculated. I had brought myself into great difficulty by obeying what I thought to be a divine impulse, and I felt comparatively easy about it, believing that God would help me, and knowing that I could at least close the service should there be nothing more to be said. I had no need to deliberate, for in one moment we were in total darkness--the gas had gone out, and as the aisles were choked with people, and the place everywhere crowded, it was a great peril, but a great blessing. What was I to do then? The people were a little frightened, but I quieted them instantly by telling them not to be at all alarmed, though the gas was out, for it would soon be relighted; and as for myself, having no manuscript, I could speak just as well in the dark as in the light, if they would be so good as to sit and listen. Had my discourse been ever so elaborate, it would have been absurd to have continued it, and so as my plight was, I was all the less embarrassed. I turned at once mentally to the well-known text which speaks of the child of light walking in darkness, and the child of darkness walking in the light, and found appropriate remarks and illustrations pouring in upon me, and when the lamps were again lit, I saw before me an audience as rapt and subdued as ever a man beheld in his life. The odd thing of all was, that some few church-meetings afterwards, two persons came forward to make confession of their faith, who professed to have been converted that evening; but the first owed her conversion to the former part of the discourse, which was on the new text that came to me, and the other traced his awakening to the latter part, which was occasioned by the sudden darkness. Thus, you see, Providence befriended me. I cast myself upon God, and his arrangements quenched the light at the proper time for me. Some may ridicule, but I adore; others may even censure, but I rejoice. Anything is better than mechanical sermonising, in which the direction of the Spirit is practically ignored. Every Holy Ghost preacher, I have no doubt, will have such recollections clustering around his ministry. I say, therefore, watch the course of Providence; cast yourselves upon the Lord's guidance and help. If you have solemnly done your best to get a text, and the subject does not start up before you, go up into the pulpit firmly convinced that you will receive a message when the time comes, even though you have not a word at that moment.
In the life of Samuel Drew, a famous Methodist preacher, we read, "Whilst stopping at a friend's house, in Cornwall, after preaching, a person who had attended the service, observing to him, that he had, on that occasion, surpassed his usual ability; and other individuals concurring in the opinion, Mr. Drew said, 'If it be true, it is the more singular, because my sermon was entirely unpremeditated. I went into the pulpit designing to address you from another text, but looking upon the Bible, which lay open, that passage from which you heard me speak just now, 'Prepare to meet thy God O Israel,' arrested my attention so forcibly as to put to flight my former ideas; and though I had never considered the passage before, I resolved instantly to make it the subject of my discourse." Mr. Drew did well to be obedient to the heavenly direction.
Under certain circumstances you will be absolutely compelled to cast away the well-studied discourse, and rely upon the present help of the Holy Spirit, using purely extempore speech. You may find yourself in the position of the late Kingman Nott, when preaching in the National Theatre, New York. In one of his letters, he says, "The building was filled full, and mostly with young men and boys of the roughest type. I went with a sermon in my mind but as soon as I came upon the stage, greeted with a 'Hi! hi!' and saw the motley and uproarious crowd I had to do with, I let all thoughts of the sermon go, and catching up the parable of the Prodigal Son, tried to interest them in that, and succeeded in keeping most of them inside the house, and tolerably attentive." What a simpleton would he have been had he persevered in his unsuitable prelection! Brethren, I beseech you, believe in the Holy Ghost, and practically carry out your faith.
As a further assistance to a poor stranded preacher, who cannot launch his mind for want of a wave or two of thought, I recommend him in such a case, to turn again and again to the Word of God itself, and read a chapter, and ponder over its verses one by one; or let him select a single verse, and get his mind fully exercised upon it. It may be that he will not find his text in the verse or chapter which he reads, but the right word will come to him through his mind being actively engaged upon holy subjects. According to the relation of thoughts to each other, one thought will suggest another, and another, until a long procession will have passed before the mind, out of which one or other will be the predestinated theme.
Read also good suggestive books, and get your mind aroused by them. If men wish to get water out of a pump which has not been lately used, they first pour water down, and then the pump works. Reach down one of the Puritans, and thoroughly study the work, and speedily you will find yourself like a bird on the wing, mentally active and full of motion.
By way of precaution, however, let me remark, that we ought to be always in training for text-getting and sermon-making. We should constantly preserve the holy activity of our minds. Woe unto the minister who dares to waste an hour. Read John Foster's "Essay on the Improvement of Time," and resolve never to lose a second of it. A man who goes up and down from Monday morning till Saturday night, and indolently dreams that he is to have his text sent down by an angelic messenger in the last hour or two of the week, tempts God, and deserves to stand speechless on the Sabbath. We have no leisure as ministers; we are never off duty, but are on our watchtowers day and night. Students, I tell you solemnly, nothing will excuse you from the most rigid economy of time; it is at your peril that you trifle with it. The leaf of your ministry will soon wither unless, like the blessed man in the first Psalm, you meditate in the law of the Lord both day and night. I am most anxious that you should not throw away time in religious dissipation, or in gossiping and frivolous talk. Beware of running about from this meeting to that, listening to mere twaddle, and contributing your share to the general blowing up of windbags. A man great at tea-drinkings, evening parties, and Sunday-school excursions, is generally little everywhere else. Your pulpit preparations are your first business, and if you neglect these, you will bring no credit upon yourself or your office. Bees are making honey from morning till night, and we should be always gathering stores for our people. I have no belief in that ministry which ignores laborious preparation. When travelling in Northern Italy, our driver at night slept in the carriage, and when I called him up in the morning, he leaped out, cracked his whip three times, and said he was quite ready. Such a rapid toilet I hardly appreciated, and wished that he had slept elsewhere, or that I had to occupy another seat. You who are ready to preach in a hop, skip, and jump, will pardon me if I take a pew somewhere else. Habitual mental exercise in the direction of our work is advisable. Ministers should always be making their hay, but especially while the sun shines. Do you not find yourself sometimes wonderfully ready at sermonising? Mr. Jay said that when he felt in such a condition, he would take out his paper and jot down texts and divisions of sermons, and keep them in store, that they might serve him at times when his mind was not so ready. The lamented Thomas Spencer wrote, "I keep a little book, in which I enter every text of Scripture which comes into my mind with power and sweetness. Were I to dream of a passage of Scripture I should enter it, and when I sit down to compose I look over the book, and have never found myself at a loss for a subject." Watch for subjects as you go about the city or the country.2 "Always keep your eyes and ears open, and you will hear and see angels. The world is full of sermons--catch them on the wing. A sculptor believes, whenever he sees a rough block of marble, that there is a noble statue concealed within it, and that he has only to chip away the superfluities and reveal it. So do you believe that there is within the husk of everything the kernel of a sermon for the wise man. Be wise, and see the heavenly in its earthly pattern. Hear the voices from the skies, and translate them into the language of men. Always a preacher be thou, O man of God, foraging for the pulpit, in all provinces of nature and art, storing and preparing at all hours and seasons.
I am asked whether it is a good thing to announce arrangements, and publish lists of projected sermons. I answer, Every man in his own order. I am not a judge for others; but I dare not attempt such a thing, and should signally fail if I were to venture upon it. Precedents are much against my opinion, and at the head of them the sets of discourses by Matthew Henry, John Newton, and a host of others, still I can only speak my own personal impressions, and leave each man to be a law unto himself. Many eminent divines have delivered valuable courses of sermons upon pre-arranged topics, but we are not eminent, and must counsel others like ourselves to be cautious how they act. I dare not announce what I shall preach from to-morrow, much less what I shall preach from in six weeks' or six months' time, the reason being partly this, that I am conscious of not possessing those peculiar gifts which are necessary to interest an assembly in one subject or set of subjects, for any length of time. Brethren of extraordinary research and profound learning can do it, and brethren with none of these, and no common sense, may pretend to do it, but I cannot. I am obliged to owe a great deal of my strength to variety rather than profundity. It is questionable whether the great majority of list preachers had not far better burn their programmes if they would succeed. I have a very lively, or rather a deadly, recollection of a certain series of discourses on the Hebrews, which made a deep impression on my mind of the most undesirable kind. I wished frequently that the Hebrews had kept the epistle to themselves, for it sadly bored one poor Gentile lad. By the time the seventh or eighth discourse had been delivered, only the very good people could stand it: these, of course, declared that they never heard more valuable expositions, but to those of a more carnal judgment it appeared that each sermon increased in dulness. Paul, in that epistle, exhorts us to suffer the word of exhortation, and we did so. Are all courses of sermons like this? Perhaps not, and yet I fear the exceptions are few, for it is even said of that wonderful expositor, Joseph Caryl, that he commenced his famous lectures upon Job with eight hundred hearers, and closed the book with only eight! A prophetical preacher enlarged so much upon "the little horn" of Daniel, that one Sabbath morning he had but seven hearers remaining. They doubtless thought it
"Strange that a harp of thousand strings,
Should play one tune so long."
Ordinarily, and for ordinary men, it seems to me that pre-arranged discourses are a mistake, are never more than an apparent benefit, and generally a real mischief. Surely to go through a long epistle must require a great deal of genius in the preacher, and demand a world of patience on the part of the hearers. I am moved by a yet deeper consideration in what I have now said: it strikes me that many a truly living, earnest preacher, would feel a programme to be a fetter. Should the preacher announce for next Lord's day a topic full of joy, requiring liveliness and exaltation of spirit, it is very possible that he may, from various causes, find himself in a sad and burdened state of mind; nevertheless, he must put the new wine into his old bottle, and go up to the wedding feast wearing his sackcloth and ashes, and worst of all, this he may be bound to repeat for a whole month. Is this quite as it should be? It is important that the speaker should be in tune with his theme, but how is this to be secured unless the election of the topic is left to influences which shall work at the time? A man is not a steam engine, to run on metals, and it is unwise to fix him in one groove. Very much of the preacher's power will lie in his whole soul being in accord with the subject, and I should be afraid to appoint a subject for a certain date lest, when the time come, I should not be in the key for it. Besides, it is not easy to see how a man can exhibit dependence upon the guidance of the Spirit of God, when he has already prescribed his own route. Perhaps you will say, "That is a singular objection, for why not rely upon him for twenty weeks as well as for one?" True, but we have never had a promise to warrant such faith. God promises to give us grace according to our days, but he says nothing of endowing us with a reserve fund for the future.
"Day by day the manna fell;
Oh, to learn this lesson well!"
Even so will our sermons come to us, fresh from heaven, when required. I am jealous of anything which should hinder your daily dependence upon the Holy Spirit, and therefore I register the opinion already given. To you. my younger brethren, I feel safe in saying with authority, leave ambitious attempts at elaborate series of discourses to older and abler men. We have but a small share of mental gold and silver, let us invest our little capital in useful goods which will obtain a ready market, and leave the wealthier merchants to deal in more expensive and cumbrous articles. We know not what a day may bring forth--let us wait for daily teaching, and do nothing which might preclude us from using those materials which providence may to-day or to-morrow cast in our way.
Perhaps you will ask whether you should preach from texts which persons select for you, and request you to preach upon! My answer would be, as a rule, never; and if there must be exceptions let them be few. Let me remind you that you do not keep a shop to which customers may come and give their orders. When a friend suggests a topic, think it over, and consider whether it be appropriate, and see whether it comes to you with power. Receive the request courteously, as you are in duty bound to do as a gentleman and a Christian; but if the Lord whom you serve does not cast his light upon the text, do not preach from it, let who may persuade you.
I am quite certain that if we will wait upon God for our subjects, and make it a matter of prayer that we may be rightly directed, we shall be led forth by a right way; but if we are puffed up with the idea that we can very easily choose for ourselves, we shall find that even in the selection of a subject, without Christ we can do nothing. Wait upon the Lord, hear what he would speak, receive the word direct from God's mouth, and then go forth as an ambassador fresh from the court of heaven. "Wait, I say, on the Lord."
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1"A moment's reflection upon the eternal consequences that may issue from the preaching of a single sermon in the name of the great Author and Finisher of faith, should be sufficient to effectually rebuke the haphazard carelessness and the reckless self-conceit with which texts are sometimes taken and treated, and to impress every true minister of the gospel with the duty of choosing his texts in such a frame of mind as may harmonise with the divine guidance as often as he may perform that important task. "--DANIEL P .KIDDER. "A Treatise on Homiletics, designed to Illustrate the True Theory and Practice of Preaching the Gospel."
2"I was led into a profitable strain of meditation, on our good Shepherd's care of his flock, by seeing some lambs exposed to the cold, and a poor sheep perishing for want of care."--ANDREW FULLER'S DIARY.
Thursday, September 10, 2009
Lectures to My Students: 5. Sermons--Their Matter
SERMONS should have real teaching in them, and their doctrine should be solid, substantial, and abundant. We do not enter the pulpit to talk for talk's sake; we have instructions to convey important to the last degree, and we cannot afford to utter pretty nothings. Our range of subjects is all but boundless, and we cannot, therefore, be excused if our discourses are threadbare and devoid of substance. If we speak as ambassadors for God, we need never complain of want of matter, for our message is full to overflowing. The entire gospel must be presented from the pulpit; the whole faith once delivered to the saints must be proclaimed by us. The truth as it is in Jesus must be instructively declared, so that the people may not merely hear, but know, the joyful sound. We serve not at the altar of "the unknown God," but we speak to the worshippers of him of whom it is written, "they that know thy name will put their trust in thee." To divide a sermon well may be a very useful art, but how if there is nothing to divide? A mere division maker is like an excellent carver with an empty dish before him. To be able to deliver an exordium which shall be appropriate and attractive, to be at ease in speaking with propriety during the time allotted for the discourse, and to wind up with a respectable peroration, may appear to mere religious performers to be all that is requisite; but the true minister of Christ knows that the true value of a sermon must lie, not in its fashion and manner, but in the truth which it contains. Nothing can compensate for the absence of teaching; all the rhetoric in the world is but as chaff to the wheat in contrast to the gospel of our salvation. However beautiful the sower's basket it is a miserable mockery if it be without seed. The grandest discourse ever delivered is an ostentatious failure if the doctrine of the grace of God be absent from it; it sweeps over men's heads like a cloud, but it distributes no rain upon the thirsty earth; and therefore the remembrance of it to souls taught wisdom by an experience of pressing need is one of disappointment, or worse. A man's style may be as fascinating as that of the authoress of whom one said, "that she should write with a crystal pen dipped in dew upon silver paper, and use for pounce the dust of a butterfly's wing"; but to an audience whose souls are in instant jeopardy, what will mere elegance be but "altogether lighter than vanity"?
Horses are not to be judged by their bells or their trappings, but by limb and bone and blood; and sermons, when criticised by judicious hearers, are largely measured by the amount of gospel truth and force of gospel spirit which they contain. Brethren, weigh your sermons. Do not retail them by the yard, but deal them out by the pound. Set no store by the quantity of words which you utter, but strive to be esteemed for the quality of your matter. It is foolish to be lavish in words and niggardly in truth. He must be very destitute of wit who would be pleased to hear himself described after the manner of the world's great poet, who says, "Gratiano speaks an infinite deal of nothing, more than any man in all Venice: his reasons are as two grains of wheat hidden in two bushels of chaff; you shall seek all day ere you find them; and when you have them they are not worth the search."
Rousing appeals to the affections are excellent, but if they are not backed up by instruction they are a mere flash in the pan, powder consumed and no shot sent home. Rest assured that the most fervid revivalism will wear itself out in mere smoke, if it be not maintained by the fuel of teaching. The divine method is to put the law in the mind, and then write it on the heart; the judgment is enlightened, and then the passions subdued. Read Hebrews viii. 10, and follow the model of the covenant of grace. Gouge's note on that place may with fitness be quoted here:-- "Ministers are herein to imitate God, and, to their best endeavour, to instruct people in the mysteries of godliness, and to teach them what to believe and practise, and then to stir them up in act and deed, to do what they are instructed to do. Their labour otherwise is like to be in vain. Neglect of this course is a main cause that men fall into many errors as they do in these days." I may add that this last remark has gained more force in our times; it is among uninstructed flocks that the wolves of popery make havoc; sound teaching is the best protection from the heresies which ravage right and left among us.
Sound information upon scriptural subjects your hearers crave for, and must have. Accurate explanations of Holy Scripture they are entitled to, and if you are "an interpreter, one of a thousand," a real messenger of heaven, you will yield them plenteously. Whatever else may be present, the absence of edifying, instructive truth, like the absence of flour from bread, will be fatal. Estimated by their solid contents rather than their superficial area, many sermons are very poor specimens of godly discourse. I believe the remark is too well grounded that if you attend to a lecturer on astronomy or geology, during a short course you will obtain a tolerably clear view of his system; but if you listen, not only for twelve months, but for twelve years, to the common run of preachers, you will not arrive at anything like an idea of their system of theology. If it be so, it is a grievous fault, which cannot be too much deplored. Alas! the indistinct utterances of many concerning the grandest of eternal realities, and the dimness of thought in others with regard to fundamental truths, have given too much occasion for the criticism! Brethren, if you are not theologians you are in your pastorates just nothing at all. You may be fine rhetoricians, and be rich in polished sentences; but without knowledge of the gospel, and aptness to teach it, you are but a sounding brass and a tinkling cymbal. Verbiage is too often the fig-leaf which does duty as a covering for theological ignorance. Sounding periods are offered instead of sound doctrine, and rhetorical flourishes in the place of robust thought. Such things ought not to be. The abounding of empty declamation, and the absence of food for the soul, will turn a pulpit into a box of bombast, and inspire contempt instead of reverence. Unless we are instructive preachers, and really feed the people, we may be great quoters of elegant poetry, and mighty retailers of second-hand windbags, but we shall be like Nero of old, fiddling while Rome was burning, and sending vessels to Alexandria to fetch sand for the arena while the populace starved for want of corn.
We insist upon it, that there must be abundance of matter in sermons, and next, that this matter must be congruous to the text. The discourse should spring out of the text as a rule, and the more evidently it does so the better; but at all times, to say the least, it should have a very close relationship thereto. In the matter of spiritualising and accommodation very large latitude is to be allowed; but liberty must not degenerate into license, and there must always be a connection, and something more than a remote connection--a real relationship between the sermon and its text. I heard the other day of a remarkable text, which was appropriate or inappropriate, as you may think. A squire of a parish had given away a number of flaming scarlet cloaks to the oldest matrons of the parish. These resplendent beings were required to attend the parish church on the following Sunday, and to sit in front of the pulpit, from which one of the avowed successors of the apostles edified the saints from the words, "Solomon in all his glory was not arrayed like one of these." It is reported that on a subsequent occasion, when the same benefactor of the parish had given a bushel of potatoes to every man who had a family, the topic on the following Sunday was, "And they said, It is manna." I cannot tell whether the matter in that case was congruous to the selection of the text; I suppose it may have been, for the probabilities are that the whole performance was foolish throughout. Some brethren have done with their text as soon as they have read it. Having paid all due honour to that particular passage by announcing it, they feel no necessity further to refer to it. They touch their hats, as it were, to that part of Scripture, and pass on to fresh fields and pastures new. Why do such men take a text at all? Why limit their own glorious liberty? Why make Scripture a horsing-block by which to mount upon their unbridled Pegasus? Surely the words of inspiration were never meant to be boothooks to help a Talkative to draw on his seven-leagued boots in which to leap from pole to pole.
The surest way to maintain variety is to keep to the mind of the Holy Spirit in the particular passage under consideration. No two texts are exactly similar; something in the connection or drift of the passage gives to each apparently identical text a shade of difference. Keep to the Spirit's track and you will never repeat yourself or be short of matter: his paths drop fatness. A sermon, moreover, comes with far greater power to the consciences of the hearers when it is plainly the very word of God--not a lecture about the Scripture, but Scripture itself opened up and enforced. It is due to the majesty of inspiration that when you profess to be preaching from a verse you do not thrust it out of sight to make room for your own thinkings.
Brethren, if you are in the habit of keeping to the precise sense of the Scripture before you, I will further recommend you to hold to the ipsissima verba, the very words of the Holy Ghost; for, although in many cases topical sermons are not only allowable, but very proper, those sermons which expound the exact words of the Holy Spirit are the most useful and the most agreeable to the major part of our congregations. They love to have the words themselves explained and expounded. The many are not always sufficiently capable of grasping the sense apart from the language--of gazing, so to speak, upon the truth disembodied; but when they hear the precise words reiterated again and again, and each expression dwelt upon after the manner of such preachers as Mr. Jay, of Bath, they are more edified, and the truth fixes itself more firmly upon their memories. Let your matter, then, be copious, and let it grow out of the inspired word, as violets and primroses spring up naturally from the sod, or as the virgin honey drops from the comb.
Take care that your deliverances are always weighty, and full of really important teaching. Build not with wood, hay, and stubble, but with gold, silver, and precious stones. It is scarcely needful to warn you against the grosser degradations of pulpit eloquence, or the example of the notorious orator Henley might be instanced. That loquacious adventurer, whom Pope has immortalized in his "Dunciad," was wont to make the passing events of the week the themes of his buffoonery on week days, and theological topics suffered the same fate on Sundays. His forte lay in his low wit and in tuning his voice and balancing his hands. The satirist says of him, "How fluent nonsense trickles from his tongue." Gentlemen, it were better never to have been born, than to have the like truthfully said of us; we are on peril of our souls bound to deal with the solemnities of eternity and with no earth-born topics. There are, however, other and more inviting methods of wood and hay-building, and it behoves you not to be duped by them. This remark is necessary, especially to those gentlemen who mistake high flying sentences for eloquence, and latinized utterances for great depth of thought. Certain homiletical instructors, by their example, if not by their precepts, encourage rhodomontade and great swelling words, and, therefore, are most perilous to young preachers. Think of a discourse commencing with such an amazing and stupendous assertion as the following, which by its native grandeur will strike you at once with a sense of the sublime and beautiful: "MAN IS MORAL." This genius might have added, "A cat has four feet." There would have been as much novelty in the one information as the other. I remember a sermon by a would-be profound writer which quite stunned the reader with grenadier words of six-feet length, but which, when properly boiled down, came to as much essence of meat as this--Man has a soul, his soul will live in another world, and therefore he should take care that it occupies a happy place. No one can object to the teaching, but it is not so novel as to need a blast of trumpets and a procession of bedizened phrases to introduce it to public attention. The art of saying commonplace things elegantly, pompously, grandiloquently, bombastically, is not lost among us, although its utter extinction were "a consummation devoutly to be wished." Sermons of this sort have been held up as models, and yet they are mere bits of bladder which would lie on your finger-nail, blown out until they remind you of those coloured balloons which itinerant dealers carry about the streets to sell at a halfpenny a-piece for the delectation of the extremely juvenile; the parallel, I am sorry to say, holding good a little further, for in some cases these discourses contain just a tinge of poison by way of colouring, which some of the weaker sort have found out to their cost. It is infamous to ascend your pulpit and pour over your people rivers of language, cataracts of words, in which mere platitudes are held in solution like infinitesimal grains of homoeopathic medicine in an Atlantic of utterance. Better far give the people masses of unprepared truth in the rongh, like pieces of meat from a butcher's block, chopped off anyhow, bone and all, and even dropped down in the sawdust, than ostentatiously and delicately hand them out upon a china dish a delicious slice of nothing at all, decorated with the parsley of poetry, and flavoured with the sauce of affectation.
It will be a happy circumstance if you are so guided by the Holy Spirit as to give a clear testimony to all the doctrines which constitute or lie around the gospel. No truth is to be kept back. The doctrine of reserve, so detestable in the mouths of Jesuits, is not one whit the less villainous when accepted by Protestants. It is not true that some doctrines are only for the initiated; there is nothing in the Bible which is ashamed of the light. The sublimest views of divine sovereignty have a practical bearing, and are not, as some think, mere metaphysical subtleties; the distinctive utterances of Calvinism have their bearing upon every-day life and ordinary experience, and if you hold such views, or the opposite, you have no dispensation permitting you to conceal your beliefs. Cautious reticence is, in nine cases out of ten, cowardly betrayal. The best policy is never to be politic, but to proclaim every atom of the truth so far as God has taught it to you. Harmony requires that the voice of one doctrine shall not drown the rest, and it also demands that the gentler notes shall not be omitted because of the greater volume of other sounds. Every note appointed by the great minstrel must be sounded; each note having its own proportionate power and emphasis, the passage marked with forte must not be softened, and those with piano must not be rolled out like thunder, but each must have its due hearing. All revealed truth in harmonious proportion must be your theme.
Brethren, if you resolve in your pulpit utterances to deal with important verities, you must not for ever hover around the mere angles of truth. Those doctrines which are not vital to the soul's salvation, nor even essential to practical Christianity, are not to be considered upon every occasion of worship. Bring in all the features of truth in due proportion, for every part of Scripture is profitable, and you are not only to preach the truth, but the whole truth. Do not insist perpetually upon one truth alone. A nose is an important feature in the human countenance, but to paint a man's nose alone is not a satisfactory method of taking his likeness: a doctrine may be very important, but an exaggerated estimate of it may be fatal to an harmonious and complete ministry. Do not make minor doctrines main points. Do not paint the details of the background of the gospel picture with the same heavy brush as the great objects in the foreground of it. For instance, the great problems of sublapsarianism and supralapsarianism, the trenchant debates concerning eternal filiation, the earnest dispute concerning the double procession, and the pre or post millenarian schemes, however important some may deem them, are practically of very little concern to that godly widow woman, with seven children to support by her needle, who wants far more to hear of the loving-kindness of the God of providence than of these mysteries profound; if you preach to her on the faithfulness of God to his people, she will be cheered and helped in the battle of life; but difficult questions will perplex her or send her to sleep. She is, however, the type of hundreds of those who most require your care. Our great master theme is the good news from heaven; the tidings of mercy through the atoning death of Jesus, mercy to the chief of sinners upon their believing in Jesus.
We must throw all our strength of judgment, memory, imagination, and eloquence into the delivery of the gospel; and not give to the preaching of the cross our random thoughts while wayside topics engross our deeper meditations. Depend upon it, if we brought the intellect of a Locke or a Newton, and the eloquence of a Cicero, to bear upon the simple doctrine of "believe and live," we should find no surplus strength. Brethren, first and above all things, keep to plain evangelical doctrines; whatever else you do or do not preach, be sure incessantly to bring forth the soul-saving truth of Christ and him crucified. I know a minister whose shoe-latchet I am unworthy to unloose, whose preaching is often little better than sacred miniature painting--I might almost say holy trifling. He is great upon the ten toes of the beast, the four faces of the cherubim, the mystical meaning of badgers' skins, and the typical bearings of the staves of the ark, and the windows of Solomon's temple: but the sins of business men, the temptations of the times, and the needs of the age, he scarcely ever touches upon. Such preaching reminds me of a lion engaged in mouse-hunting, or a man-of-war cruising after a lost water-butt. Topics scarcely in importance equal to what Peter calls "old wives' fables," are made great matters of by those microscopic divines to whom the nicety of a point is more attractive than the saving of souls. You will have read in Todd's "Student,'s Manual" that Harcatius, king of Persia, was a notable mole-catcher; and Briantes, king of Lydia, was equally au fait at filing needles; but these trivialities by no means prove them to have been great kings: it is much the same in the ministry, there is such a thing as meanness of mental occupation unbecoming the rank of an ambassador of heaven.
Among a certain order of minds at this time the Athenian desire of telling or hearing some new thing appears to be predominant. They boast of new light, and claim a species of inspiration which warrants them in condemning all who are out of their brotherhood, and yet their grand revelation relates to a mere circumstantial of worship, or to an obscure interpretation of prophecy; so that, at sight of their great fuss and loud cry concerning so little, we are reminded of
"Ocean into tempest toss'd
To waft a feather or to drown a fly."
Worse still are those who waste time in insinuating doubts concerning the authenticity of texts, or the correctness of Biblical statements concerning natural phenomena. Painfully do I call to mind hearing one Sabbath evening a deliverance called a sermon, of which the theme was a clever enquiry as to whether an angel did actually descend, and stir the pool at Bethesda, or whether it was an intermitting spring, concerning which Jewish superstition had invented a legend. Dying men and women were assembled to hear the way of salvation, and they were put off with such vanity as this! They came for bread, and received a stone; the sheep looked up to the shepherd, and were not fed. Seldom do I hear a sermon, and when I do I am grievously unfortunate, for one of the last I was entertained with was intended to be a justification of Joshua for destroying the Canaanites, and another went to prove that it was not good for man to be alone. How many souls were converted in answer to the prayers before these sermons I have never been able to ascertain, but I shrewdly suspect that no unusual rejoicing disturbed the serenity of the golden streets.
Believing my next remark to be almost universally unneeded, I bring it forward with diffidence--do not overload a sermon with too much matter. All truth is not to be comprised in one discourse. Sermons are not to be bodies of divinity. There is such a thing as having too much to say, and saying it till hearers are sent home loathing rather than longing. An old minister walking with a young preacher, pointed to a cornfield, and observed, "Your last sermon had too much in it, and it was not clear enough, or sufficiently well-arranged; it was like that field of wheat, it contained much crude food, but none fit for use. You should make your sermons like a loaf of bread, fit for eating, and in convenient form." It is to be feared that human heads (speaking phrenologically) are not so capacious for theology as they once were, for our forefathers rejoiced in sixteen ounces of divinity, undiluted and unadorned, and could continue receiving it for three or four hours at a stretch, but our more degenerate, or perhaps more busy, generation requires about an ounce of doctrine at a time, and that must be the concentrated extract or essential oil, rather than the entire substance of divinity. We must in these times say a great deal in a few words, but not too much, nor with too much amplification. One thought fixed on the mind will be better than fifty thoughts made to flit across the ear. One tenpenny nail driven home and clenched will be more useful than a score of tin-tacks loosely fixed, to be pulled out again in an hour.
Our matter should be well arranged according to the true rules of mental architecture. Not practical inferences at the basis and doctrines as the topstones; not metaphors in the foundations, and propositions at the summit; not the more important truths first and the minor teachings last, after the manner of an anticlimax; but the thought must climb and ascend; one stair of teaching leading to another; one door of reasoning conducting to another, and the whole elevating the hearer to a chamber from whose windows truth is seen gleaming in the light of God. In preaching, have a place for everything, and everything in its place. Never suffer truths to fall from you pell-mell. Do not let your thoughts rush as a mob, but make them march as a troop of soldiery. Order, which is heaven's first law, must not be neglected by heaven's ambassadors.
Your doctrinal teaching should be clear and unmistakable. To be so it must first of all be clear to yourself. Some men think in smoke and preach in a cloud. Your people do not want a luminous haze, but the solid terra firma of truth. Philosophical speculations put certain minds into a semi-intoxicated condition, in which they either see everything double, or see nothing at all. The head of a certain college in Oxford was years ago asked by a stranger what was the motto of the arms of that university. He told him that it was "Dominus illuminatio mea." But he also candidly informed the stranger that, in his private opinion, a motto more appropriate might be, "Aristoteles meæ tenebræ." Sensational writers have half crazed many honest men who have conscientiously read their lucubrations out of a notion that they ought to be abreast of the age, as if such a necessity might not also require us to attend the theatres in order to be able to judge the new plays, or frequent the turf that we might not be too bigoted in our opinions upon racing and gambling. For my part, I believe that the chief readers of heterodox books are ministers, and that if they would not notice them they would fall still-born from the press. Let a minister keep clear of mystifying himself, and then he is on the road to becoming intelligible to his people. No man can hope to be felt who cannot make himself understood. If we give our people refined truth, pure Scriptural doctrine, and all so worded as to have no needless obscurity about it, we shall be true shepherds of the sheep, and the profiting of our people will soon be apparent.
Endeavour to keep the matter of your sermonising as fresh as you can. Do not rehearse five or six doctrines with unvarying monotony of repetition. Buy a theological barrel-organ, brethren with five tunes accurately adjusted, and you will be qualified to practise as an ultra-Calvinistic preacher at Zoar and Jireh if you also purchase at some vinegar factory a good supply of bitter, acrid abuse of Arminians, and duty-faith men. Brains and grace are optional, but the organ and the wormwood are indispensable. It is ours to perceive and rejoice in a wider range of truth. All that these good men hold of grace and sovereignty we maintain as firmly and boldly as they; but we dare not shut our eyes to other teachings of the word, and we feel bound to make full proof of our ministry, by declaring the whole counsel of God. With abundant themes diligently illustrated by fresh metaphors and experiences, we shall not weary, but, under God's hand, shall win our hearers' ears and hearts.
Let your teachings grow and advance; let them deepen with your experience, and rise with your soul-progress. I do not mean preach new truths; for, on the contrary, I hold that man happy who is so well taught from the first that, after fifty years of ministry, he has never had to recant a doctrine or to mourn an important omission; but I mean, let our depth and insight continually increase, and where there is spiritual advance it will be so. Timothy could not preach like Paul. Our earlier productions must be surpassed by those of our riper years; we must never make these our models; they will be best burned, or only preserved to be mourned over because of their superficial character. It were ill, indeed, if we knew no more after being many years in Christ's school; our progress may be slow, but progress there must be, or there will be cause to suspect that the inner life is lacking or sadly unhealthy. Set it before you as most certain that you have not yet attained, and may grace be given you to press forward towards that which is yet beyond. May you all become able ministers of the New Testament, and not a whit behind the very chief of preachers, though in yourselves you will still be nothing.
The word "sermon" is said to signify a thrust, and, therefore, in sermonising it must be our aim to use the subject in hand with energy and effect, and the subject must be capable of such employment. To choose mere moral themes will be to use a wooden dagger; but the great truths of revelation are as sharp swords. Keep to doctrines which stir the conscience and the heart. Remain unwaveringly the champions of a soul-winning gospel. God's truth is adapted to man, and God's grace adapts man to it. There is a key which, under God, can wind up the musical box of man's nature; get it, and use it daily. Hence I urge you to keep to the old-fashioned gospel, and to that only, for assuredly it is the power of God unto salvation.
Of all I would wish to say this is the sum; my brethren, preach CHRIST, always and evermore. He is the whole gospel. His person, offices, and work must be our one great, all-comprehending theme. The world needs still to be told of its Saviour, and of the way to reach him. Justification by faith should be far more than it is the daily testimony of Protestant pulpits; and if with this master-truth there should be more generally associated the other great doctrines of grace, the better for our churches and our age. If with the zeal of Methodists we can preach the doctrine of Puritans a great future is before us. The fire of Wesley, and the fuel of Whitfield, will cause a burning which shall set the forests of error on fire, and warm the very soul of this cold earth. We are not called to proclaim philosophy and metaphysics, but the simple gospel. Man's fall, his need of a new birth, forgiveness through an atonement, and salvation as the result of faith, these are our battle-axe and weapons of war. We have enough to do to learn and teach these great truths, and accursed be that learning which shall divert us from our mission, or that wilful ignorance which shall cripple us in its pursuit. More and more am I jealous lest any views upon prophecy, church government, politics, or even systematic theology, should withdraw one of us from glorying in the cross of Christ. Salvation is a theme for which I would fain enlist every holy tongue. I am greedy after witnesses for the glorious gospel of the blessed God. O that Christ crucified were the universal burden of men of God. Your guess at the number of the beast, your Napoleonic speculations, your conjectures concerning a personal Antichrist--forgive me, I count them but mere bones for dogs; while men are dying, and hell is filling, it seems to me the veriest drivel to be muttering about an Armageddon at Sebastopol or Sadowa or Sedan, and peeping between the folded leaves of destiny to discover the fate of Germany. Blessed are they who read and hear the words of the prophecy of the Revelation, but the like blessing has evidently not fallen on those who pretend to expound it, for generation after generation of them have been proved to be in error by the mere lapse of time, and the present race will follow to the same inglorious sepulchre. I would sooner pluck one single brand from the burning than explain all mysteries. To win a soul from going down into the pit is a more glorious achievement than to be crowned in the arena of theological controversy as Doctor Sufficientissimus; to have faithfully unveiled the glory of God in the face of Jesus Christ will be in the final judgment accounted worthier service than to have solved the problems of the religious Sphinx, or to have cut the Gordian knot of apocalyptic difficulty. Blessed is that ministry of which CHRIST IS ALL.
Horses are not to be judged by their bells or their trappings, but by limb and bone and blood; and sermons, when criticised by judicious hearers, are largely measured by the amount of gospel truth and force of gospel spirit which they contain. Brethren, weigh your sermons. Do not retail them by the yard, but deal them out by the pound. Set no store by the quantity of words which you utter, but strive to be esteemed for the quality of your matter. It is foolish to be lavish in words and niggardly in truth. He must be very destitute of wit who would be pleased to hear himself described after the manner of the world's great poet, who says, "Gratiano speaks an infinite deal of nothing, more than any man in all Venice: his reasons are as two grains of wheat hidden in two bushels of chaff; you shall seek all day ere you find them; and when you have them they are not worth the search."
Rousing appeals to the affections are excellent, but if they are not backed up by instruction they are a mere flash in the pan, powder consumed and no shot sent home. Rest assured that the most fervid revivalism will wear itself out in mere smoke, if it be not maintained by the fuel of teaching. The divine method is to put the law in the mind, and then write it on the heart; the judgment is enlightened, and then the passions subdued. Read Hebrews viii. 10, and follow the model of the covenant of grace. Gouge's note on that place may with fitness be quoted here:-- "Ministers are herein to imitate God, and, to their best endeavour, to instruct people in the mysteries of godliness, and to teach them what to believe and practise, and then to stir them up in act and deed, to do what they are instructed to do. Their labour otherwise is like to be in vain. Neglect of this course is a main cause that men fall into many errors as they do in these days." I may add that this last remark has gained more force in our times; it is among uninstructed flocks that the wolves of popery make havoc; sound teaching is the best protection from the heresies which ravage right and left among us.
Sound information upon scriptural subjects your hearers crave for, and must have. Accurate explanations of Holy Scripture they are entitled to, and if you are "an interpreter, one of a thousand," a real messenger of heaven, you will yield them plenteously. Whatever else may be present, the absence of edifying, instructive truth, like the absence of flour from bread, will be fatal. Estimated by their solid contents rather than their superficial area, many sermons are very poor specimens of godly discourse. I believe the remark is too well grounded that if you attend to a lecturer on astronomy or geology, during a short course you will obtain a tolerably clear view of his system; but if you listen, not only for twelve months, but for twelve years, to the common run of preachers, you will not arrive at anything like an idea of their system of theology. If it be so, it is a grievous fault, which cannot be too much deplored. Alas! the indistinct utterances of many concerning the grandest of eternal realities, and the dimness of thought in others with regard to fundamental truths, have given too much occasion for the criticism! Brethren, if you are not theologians you are in your pastorates just nothing at all. You may be fine rhetoricians, and be rich in polished sentences; but without knowledge of the gospel, and aptness to teach it, you are but a sounding brass and a tinkling cymbal. Verbiage is too often the fig-leaf which does duty as a covering for theological ignorance. Sounding periods are offered instead of sound doctrine, and rhetorical flourishes in the place of robust thought. Such things ought not to be. The abounding of empty declamation, and the absence of food for the soul, will turn a pulpit into a box of bombast, and inspire contempt instead of reverence. Unless we are instructive preachers, and really feed the people, we may be great quoters of elegant poetry, and mighty retailers of second-hand windbags, but we shall be like Nero of old, fiddling while Rome was burning, and sending vessels to Alexandria to fetch sand for the arena while the populace starved for want of corn.
We insist upon it, that there must be abundance of matter in sermons, and next, that this matter must be congruous to the text. The discourse should spring out of the text as a rule, and the more evidently it does so the better; but at all times, to say the least, it should have a very close relationship thereto. In the matter of spiritualising and accommodation very large latitude is to be allowed; but liberty must not degenerate into license, and there must always be a connection, and something more than a remote connection--a real relationship between the sermon and its text. I heard the other day of a remarkable text, which was appropriate or inappropriate, as you may think. A squire of a parish had given away a number of flaming scarlet cloaks to the oldest matrons of the parish. These resplendent beings were required to attend the parish church on the following Sunday, and to sit in front of the pulpit, from which one of the avowed successors of the apostles edified the saints from the words, "Solomon in all his glory was not arrayed like one of these." It is reported that on a subsequent occasion, when the same benefactor of the parish had given a bushel of potatoes to every man who had a family, the topic on the following Sunday was, "And they said, It is manna." I cannot tell whether the matter in that case was congruous to the selection of the text; I suppose it may have been, for the probabilities are that the whole performance was foolish throughout. Some brethren have done with their text as soon as they have read it. Having paid all due honour to that particular passage by announcing it, they feel no necessity further to refer to it. They touch their hats, as it were, to that part of Scripture, and pass on to fresh fields and pastures new. Why do such men take a text at all? Why limit their own glorious liberty? Why make Scripture a horsing-block by which to mount upon their unbridled Pegasus? Surely the words of inspiration were never meant to be boothooks to help a Talkative to draw on his seven-leagued boots in which to leap from pole to pole.
The surest way to maintain variety is to keep to the mind of the Holy Spirit in the particular passage under consideration. No two texts are exactly similar; something in the connection or drift of the passage gives to each apparently identical text a shade of difference. Keep to the Spirit's track and you will never repeat yourself or be short of matter: his paths drop fatness. A sermon, moreover, comes with far greater power to the consciences of the hearers when it is plainly the very word of God--not a lecture about the Scripture, but Scripture itself opened up and enforced. It is due to the majesty of inspiration that when you profess to be preaching from a verse you do not thrust it out of sight to make room for your own thinkings.
Brethren, if you are in the habit of keeping to the precise sense of the Scripture before you, I will further recommend you to hold to the ipsissima verba, the very words of the Holy Ghost; for, although in many cases topical sermons are not only allowable, but very proper, those sermons which expound the exact words of the Holy Spirit are the most useful and the most agreeable to the major part of our congregations. They love to have the words themselves explained and expounded. The many are not always sufficiently capable of grasping the sense apart from the language--of gazing, so to speak, upon the truth disembodied; but when they hear the precise words reiterated again and again, and each expression dwelt upon after the manner of such preachers as Mr. Jay, of Bath, they are more edified, and the truth fixes itself more firmly upon their memories. Let your matter, then, be copious, and let it grow out of the inspired word, as violets and primroses spring up naturally from the sod, or as the virgin honey drops from the comb.
Take care that your deliverances are always weighty, and full of really important teaching. Build not with wood, hay, and stubble, but with gold, silver, and precious stones. It is scarcely needful to warn you against the grosser degradations of pulpit eloquence, or the example of the notorious orator Henley might be instanced. That loquacious adventurer, whom Pope has immortalized in his "Dunciad," was wont to make the passing events of the week the themes of his buffoonery on week days, and theological topics suffered the same fate on Sundays. His forte lay in his low wit and in tuning his voice and balancing his hands. The satirist says of him, "How fluent nonsense trickles from his tongue." Gentlemen, it were better never to have been born, than to have the like truthfully said of us; we are on peril of our souls bound to deal with the solemnities of eternity and with no earth-born topics. There are, however, other and more inviting methods of wood and hay-building, and it behoves you not to be duped by them. This remark is necessary, especially to those gentlemen who mistake high flying sentences for eloquence, and latinized utterances for great depth of thought. Certain homiletical instructors, by their example, if not by their precepts, encourage rhodomontade and great swelling words, and, therefore, are most perilous to young preachers. Think of a discourse commencing with such an amazing and stupendous assertion as the following, which by its native grandeur will strike you at once with a sense of the sublime and beautiful: "MAN IS MORAL." This genius might have added, "A cat has four feet." There would have been as much novelty in the one information as the other. I remember a sermon by a would-be profound writer which quite stunned the reader with grenadier words of six-feet length, but which, when properly boiled down, came to as much essence of meat as this--Man has a soul, his soul will live in another world, and therefore he should take care that it occupies a happy place. No one can object to the teaching, but it is not so novel as to need a blast of trumpets and a procession of bedizened phrases to introduce it to public attention. The art of saying commonplace things elegantly, pompously, grandiloquently, bombastically, is not lost among us, although its utter extinction were "a consummation devoutly to be wished." Sermons of this sort have been held up as models, and yet they are mere bits of bladder which would lie on your finger-nail, blown out until they remind you of those coloured balloons which itinerant dealers carry about the streets to sell at a halfpenny a-piece for the delectation of the extremely juvenile; the parallel, I am sorry to say, holding good a little further, for in some cases these discourses contain just a tinge of poison by way of colouring, which some of the weaker sort have found out to their cost. It is infamous to ascend your pulpit and pour over your people rivers of language, cataracts of words, in which mere platitudes are held in solution like infinitesimal grains of homoeopathic medicine in an Atlantic of utterance. Better far give the people masses of unprepared truth in the rongh, like pieces of meat from a butcher's block, chopped off anyhow, bone and all, and even dropped down in the sawdust, than ostentatiously and delicately hand them out upon a china dish a delicious slice of nothing at all, decorated with the parsley of poetry, and flavoured with the sauce of affectation.
It will be a happy circumstance if you are so guided by the Holy Spirit as to give a clear testimony to all the doctrines which constitute or lie around the gospel. No truth is to be kept back. The doctrine of reserve, so detestable in the mouths of Jesuits, is not one whit the less villainous when accepted by Protestants. It is not true that some doctrines are only for the initiated; there is nothing in the Bible which is ashamed of the light. The sublimest views of divine sovereignty have a practical bearing, and are not, as some think, mere metaphysical subtleties; the distinctive utterances of Calvinism have their bearing upon every-day life and ordinary experience, and if you hold such views, or the opposite, you have no dispensation permitting you to conceal your beliefs. Cautious reticence is, in nine cases out of ten, cowardly betrayal. The best policy is never to be politic, but to proclaim every atom of the truth so far as God has taught it to you. Harmony requires that the voice of one doctrine shall not drown the rest, and it also demands that the gentler notes shall not be omitted because of the greater volume of other sounds. Every note appointed by the great minstrel must be sounded; each note having its own proportionate power and emphasis, the passage marked with forte must not be softened, and those with piano must not be rolled out like thunder, but each must have its due hearing. All revealed truth in harmonious proportion must be your theme.
Brethren, if you resolve in your pulpit utterances to deal with important verities, you must not for ever hover around the mere angles of truth. Those doctrines which are not vital to the soul's salvation, nor even essential to practical Christianity, are not to be considered upon every occasion of worship. Bring in all the features of truth in due proportion, for every part of Scripture is profitable, and you are not only to preach the truth, but the whole truth. Do not insist perpetually upon one truth alone. A nose is an important feature in the human countenance, but to paint a man's nose alone is not a satisfactory method of taking his likeness: a doctrine may be very important, but an exaggerated estimate of it may be fatal to an harmonious and complete ministry. Do not make minor doctrines main points. Do not paint the details of the background of the gospel picture with the same heavy brush as the great objects in the foreground of it. For instance, the great problems of sublapsarianism and supralapsarianism, the trenchant debates concerning eternal filiation, the earnest dispute concerning the double procession, and the pre or post millenarian schemes, however important some may deem them, are practically of very little concern to that godly widow woman, with seven children to support by her needle, who wants far more to hear of the loving-kindness of the God of providence than of these mysteries profound; if you preach to her on the faithfulness of God to his people, she will be cheered and helped in the battle of life; but difficult questions will perplex her or send her to sleep. She is, however, the type of hundreds of those who most require your care. Our great master theme is the good news from heaven; the tidings of mercy through the atoning death of Jesus, mercy to the chief of sinners upon their believing in Jesus.
We must throw all our strength of judgment, memory, imagination, and eloquence into the delivery of the gospel; and not give to the preaching of the cross our random thoughts while wayside topics engross our deeper meditations. Depend upon it, if we brought the intellect of a Locke or a Newton, and the eloquence of a Cicero, to bear upon the simple doctrine of "believe and live," we should find no surplus strength. Brethren, first and above all things, keep to plain evangelical doctrines; whatever else you do or do not preach, be sure incessantly to bring forth the soul-saving truth of Christ and him crucified. I know a minister whose shoe-latchet I am unworthy to unloose, whose preaching is often little better than sacred miniature painting--I might almost say holy trifling. He is great upon the ten toes of the beast, the four faces of the cherubim, the mystical meaning of badgers' skins, and the typical bearings of the staves of the ark, and the windows of Solomon's temple: but the sins of business men, the temptations of the times, and the needs of the age, he scarcely ever touches upon. Such preaching reminds me of a lion engaged in mouse-hunting, or a man-of-war cruising after a lost water-butt. Topics scarcely in importance equal to what Peter calls "old wives' fables," are made great matters of by those microscopic divines to whom the nicety of a point is more attractive than the saving of souls. You will have read in Todd's "Student,'s Manual" that Harcatius, king of Persia, was a notable mole-catcher; and Briantes, king of Lydia, was equally au fait at filing needles; but these trivialities by no means prove them to have been great kings: it is much the same in the ministry, there is such a thing as meanness of mental occupation unbecoming the rank of an ambassador of heaven.
Among a certain order of minds at this time the Athenian desire of telling or hearing some new thing appears to be predominant. They boast of new light, and claim a species of inspiration which warrants them in condemning all who are out of their brotherhood, and yet their grand revelation relates to a mere circumstantial of worship, or to an obscure interpretation of prophecy; so that, at sight of their great fuss and loud cry concerning so little, we are reminded of
"Ocean into tempest toss'd
To waft a feather or to drown a fly."
Worse still are those who waste time in insinuating doubts concerning the authenticity of texts, or the correctness of Biblical statements concerning natural phenomena. Painfully do I call to mind hearing one Sabbath evening a deliverance called a sermon, of which the theme was a clever enquiry as to whether an angel did actually descend, and stir the pool at Bethesda, or whether it was an intermitting spring, concerning which Jewish superstition had invented a legend. Dying men and women were assembled to hear the way of salvation, and they were put off with such vanity as this! They came for bread, and received a stone; the sheep looked up to the shepherd, and were not fed. Seldom do I hear a sermon, and when I do I am grievously unfortunate, for one of the last I was entertained with was intended to be a justification of Joshua for destroying the Canaanites, and another went to prove that it was not good for man to be alone. How many souls were converted in answer to the prayers before these sermons I have never been able to ascertain, but I shrewdly suspect that no unusual rejoicing disturbed the serenity of the golden streets.
Believing my next remark to be almost universally unneeded, I bring it forward with diffidence--do not overload a sermon with too much matter. All truth is not to be comprised in one discourse. Sermons are not to be bodies of divinity. There is such a thing as having too much to say, and saying it till hearers are sent home loathing rather than longing. An old minister walking with a young preacher, pointed to a cornfield, and observed, "Your last sermon had too much in it, and it was not clear enough, or sufficiently well-arranged; it was like that field of wheat, it contained much crude food, but none fit for use. You should make your sermons like a loaf of bread, fit for eating, and in convenient form." It is to be feared that human heads (speaking phrenologically) are not so capacious for theology as they once were, for our forefathers rejoiced in sixteen ounces of divinity, undiluted and unadorned, and could continue receiving it for three or four hours at a stretch, but our more degenerate, or perhaps more busy, generation requires about an ounce of doctrine at a time, and that must be the concentrated extract or essential oil, rather than the entire substance of divinity. We must in these times say a great deal in a few words, but not too much, nor with too much amplification. One thought fixed on the mind will be better than fifty thoughts made to flit across the ear. One tenpenny nail driven home and clenched will be more useful than a score of tin-tacks loosely fixed, to be pulled out again in an hour.
Our matter should be well arranged according to the true rules of mental architecture. Not practical inferences at the basis and doctrines as the topstones; not metaphors in the foundations, and propositions at the summit; not the more important truths first and the minor teachings last, after the manner of an anticlimax; but the thought must climb and ascend; one stair of teaching leading to another; one door of reasoning conducting to another, and the whole elevating the hearer to a chamber from whose windows truth is seen gleaming in the light of God. In preaching, have a place for everything, and everything in its place. Never suffer truths to fall from you pell-mell. Do not let your thoughts rush as a mob, but make them march as a troop of soldiery. Order, which is heaven's first law, must not be neglected by heaven's ambassadors.
Your doctrinal teaching should be clear and unmistakable. To be so it must first of all be clear to yourself. Some men think in smoke and preach in a cloud. Your people do not want a luminous haze, but the solid terra firma of truth. Philosophical speculations put certain minds into a semi-intoxicated condition, in which they either see everything double, or see nothing at all. The head of a certain college in Oxford was years ago asked by a stranger what was the motto of the arms of that university. He told him that it was "Dominus illuminatio mea." But he also candidly informed the stranger that, in his private opinion, a motto more appropriate might be, "Aristoteles meæ tenebræ." Sensational writers have half crazed many honest men who have conscientiously read their lucubrations out of a notion that they ought to be abreast of the age, as if such a necessity might not also require us to attend the theatres in order to be able to judge the new plays, or frequent the turf that we might not be too bigoted in our opinions upon racing and gambling. For my part, I believe that the chief readers of heterodox books are ministers, and that if they would not notice them they would fall still-born from the press. Let a minister keep clear of mystifying himself, and then he is on the road to becoming intelligible to his people. No man can hope to be felt who cannot make himself understood. If we give our people refined truth, pure Scriptural doctrine, and all so worded as to have no needless obscurity about it, we shall be true shepherds of the sheep, and the profiting of our people will soon be apparent.
Endeavour to keep the matter of your sermonising as fresh as you can. Do not rehearse five or six doctrines with unvarying monotony of repetition. Buy a theological barrel-organ, brethren with five tunes accurately adjusted, and you will be qualified to practise as an ultra-Calvinistic preacher at Zoar and Jireh if you also purchase at some vinegar factory a good supply of bitter, acrid abuse of Arminians, and duty-faith men. Brains and grace are optional, but the organ and the wormwood are indispensable. It is ours to perceive and rejoice in a wider range of truth. All that these good men hold of grace and sovereignty we maintain as firmly and boldly as they; but we dare not shut our eyes to other teachings of the word, and we feel bound to make full proof of our ministry, by declaring the whole counsel of God. With abundant themes diligently illustrated by fresh metaphors and experiences, we shall not weary, but, under God's hand, shall win our hearers' ears and hearts.
Let your teachings grow and advance; let them deepen with your experience, and rise with your soul-progress. I do not mean preach new truths; for, on the contrary, I hold that man happy who is so well taught from the first that, after fifty years of ministry, he has never had to recant a doctrine or to mourn an important omission; but I mean, let our depth and insight continually increase, and where there is spiritual advance it will be so. Timothy could not preach like Paul. Our earlier productions must be surpassed by those of our riper years; we must never make these our models; they will be best burned, or only preserved to be mourned over because of their superficial character. It were ill, indeed, if we knew no more after being many years in Christ's school; our progress may be slow, but progress there must be, or there will be cause to suspect that the inner life is lacking or sadly unhealthy. Set it before you as most certain that you have not yet attained, and may grace be given you to press forward towards that which is yet beyond. May you all become able ministers of the New Testament, and not a whit behind the very chief of preachers, though in yourselves you will still be nothing.
The word "sermon" is said to signify a thrust, and, therefore, in sermonising it must be our aim to use the subject in hand with energy and effect, and the subject must be capable of such employment. To choose mere moral themes will be to use a wooden dagger; but the great truths of revelation are as sharp swords. Keep to doctrines which stir the conscience and the heart. Remain unwaveringly the champions of a soul-winning gospel. God's truth is adapted to man, and God's grace adapts man to it. There is a key which, under God, can wind up the musical box of man's nature; get it, and use it daily. Hence I urge you to keep to the old-fashioned gospel, and to that only, for assuredly it is the power of God unto salvation.
Of all I would wish to say this is the sum; my brethren, preach CHRIST, always and evermore. He is the whole gospel. His person, offices, and work must be our one great, all-comprehending theme. The world needs still to be told of its Saviour, and of the way to reach him. Justification by faith should be far more than it is the daily testimony of Protestant pulpits; and if with this master-truth there should be more generally associated the other great doctrines of grace, the better for our churches and our age. If with the zeal of Methodists we can preach the doctrine of Puritans a great future is before us. The fire of Wesley, and the fuel of Whitfield, will cause a burning which shall set the forests of error on fire, and warm the very soul of this cold earth. We are not called to proclaim philosophy and metaphysics, but the simple gospel. Man's fall, his need of a new birth, forgiveness through an atonement, and salvation as the result of faith, these are our battle-axe and weapons of war. We have enough to do to learn and teach these great truths, and accursed be that learning which shall divert us from our mission, or that wilful ignorance which shall cripple us in its pursuit. More and more am I jealous lest any views upon prophecy, church government, politics, or even systematic theology, should withdraw one of us from glorying in the cross of Christ. Salvation is a theme for which I would fain enlist every holy tongue. I am greedy after witnesses for the glorious gospel of the blessed God. O that Christ crucified were the universal burden of men of God. Your guess at the number of the beast, your Napoleonic speculations, your conjectures concerning a personal Antichrist--forgive me, I count them but mere bones for dogs; while men are dying, and hell is filling, it seems to me the veriest drivel to be muttering about an Armageddon at Sebastopol or Sadowa or Sedan, and peeping between the folded leaves of destiny to discover the fate of Germany. Blessed are they who read and hear the words of the prophecy of the Revelation, but the like blessing has evidently not fallen on those who pretend to expound it, for generation after generation of them have been proved to be in error by the mere lapse of time, and the present race will follow to the same inglorious sepulchre. I would sooner pluck one single brand from the burning than explain all mysteries. To win a soul from going down into the pit is a more glorious achievement than to be crowned in the arena of theological controversy as Doctor Sufficientissimus; to have faithfully unveiled the glory of God in the face of Jesus Christ will be in the final judgment accounted worthier service than to have solved the problems of the religious Sphinx, or to have cut the Gordian knot of apocalyptic difficulty. Blessed is that ministry of which CHRIST IS ALL.
Saturday, May 16, 2009
Lectures to My Students: 4. Our Public Prayer
IT has sometimes been the boast of Episcopalians that Churchmen go to their churches to pray and worship God, but that Dissenters merely assemble to hear sermons. Our reply to this is, that albeit there may be some professors who are guilty of this evil, it is not true of the people of God among us, and these are the only persons who ever will in any church really enjoy devotion. Our congregations gather together to worship God, and we assert, and feel no hesitation in so asserting, that there is as much true and acceptable prayer offered in our ordinary Nonconformist services as in the best and most pompous performances of the Church of England.
Moreover, if the observation be meant to imply that the hearing of sermons is not worshipping God, it is founded on a gross mistake, for rightly to listen to the gospel is one of the noblest parts of the adoration of the Most High. It is a mental exercise, when rightly performed, in which all the faculties of the spiritual man are called into devotional action. Reverently hearing the word exercises our humility, instructs our faith, irradiates us with joy, inflames us with love, inspires us with zeal, and lifts us up towards heaven. Many a time a sermon has been a kind of Jacob's ladder upon which we have seen the angels of God ascending and descending, and the covenant God himself at the top thereof. We have often felt when God has spoken through his servants into our souls, "This is none other than the house of God, and the very gate of heaven." We have magnified the name of the Lord and praised him with all our heart while he has spoken to us by his Spirit which he has given unto men. Hence there is not the wide distinction to be drawn between preaching and prayer that some would have us admit; for the one part of the service softly blends into the other, and the sermon frequently inspires the prayer and the hymn. True preaching is an acceptable adoration of God by the manifestation of his gracious attributes: the testimony of his gospel, which pre-eminently glorifies him, and the obedient hearing of revealed truth, are an acceptable form of worship to the Most High, and perhaps one of the most spiritual in which the human mind can be engaged. Nevertheless, as the old Roman poet tells us, it is right to learn from our enemies, and therefore it may be possible that our liturgical opponents have pointed out to us what is in some instances a weak place in our public services. It is to be feared that our exercises are not in every case moulded into the best form, or presented in the most commendable fashion. There are meeting-houses in which the supplications are neither so devout nor so earnest as we desire; in other places the earnestness is so allied with ignorance, and the devotion so marred with rant, that no intelligent believer can enter into the service with pleasure. Praying in the Holy Ghost is not universal among us, neither do all pray with the understanding as well as with the heart. There is room for improvement, and in some quarters there is an imperative demand for it. Let me, therefore, very earnestly caution you, beloved brethren, against spoiling your services by your prayers: make it your solemn resolve that all the engagements of the sanctuary shall be of the best kind.
Be assured that free prayer is the most scriptural, and should be the most excellent form of public supplication. If you lose faith in what you are doing you will never do it well; settle it in your minds therefore, that before the Lord you are worshipping in a manner which is warranted by the word of God, and accepted of the Lord. The expression, "reading prayers," to which we are now so accustomed, is not to be found in Holy Scripture, rich as it is in words for conveying religious thought; and the phrase is not there because the thing itself had no existence. Where in the writings of the apostles meet we with the bare idea of a liturgy? Prayer in the assemblies of the early Christians was unrestricted to any form of words. Tertullian writes, "we pray without a prompter because from the heart."1 Justin Martyr describes the presiding minister as praying "according to his ability."2 It would be difficult to discover when and where liturgies began; their introduction was gradual, and as we believe, co-extensive with the decline of purity in the church; the introduction of them among Nonconformists would mark the era of our decline and fall. The subject tempts me to linger, but it is not the point in hand, and therefore I pass on, only remarking that you will find the matter of liturgies ably handled by Dr. John Owen, whom you will do well to consult.3
Be it ours to prove the superiority of extempore prayer by making it more spiritual and earnest than liturgical devotion. It is a great pity when the observation is forced from the hearer, our minister preaches far better than he prays: this is not after the model of our Lord; he spake as never man spake--and as for his prayers, they so impressed his disciples that they said, "Lord, teach us to pray." All our faculties should concentrate their energy, and the whole man should be elevated to his highest point of vigour while in public prayer, the Holy Ghost meanwhile baptizing soul and spirit with his sacred influence; but slovenly, careless, lifeless talk in the guise of prayer, made to fill up a certain space in the service, is a weariness to man, and an abomination to God. Had free prayer been universally of a higher order a liturgy would never have been thought of, and to-day forms of prayer have no better apology than the feebleness of extemporaneous devotions. The secret is that we are not so really devout at heart as we should be. Habitual communion with God must be maintained, or our public prayers will be vapid or formal. If there be no melting of the glacier high up in the ravines of the mountain, there will be no descending rivulets to cheer the plain. Private prayer is the drill ground for our more public exercises, neither can we long neglect it without being out of order when before the people.
Our prayers must never grovel, they must soar and mount. We need a heavenly frame of mind. Our addresses to the throne of grace must be solemn and humble, not flippant and loud, or formal and careless. The colloquial form of speech is out of place before the Lord; we must bow reverently and with deepest awe. We may speak boldly with God, but still he is in heaven and we are upon earth, and we are to avoid presumption. In supplication we are peculiarly before the throne of the Infinite, and as the courtier in the king's palace puts on another mien and another manner than that which he exhibits to his fellow courtiers, so should it be with us. We have noticed in the churches of Holland, that as soon as the minister begins to preach every man puts his hat on, but the instant he turns to pray everybody takes his hat off: this was the custom in the older Puritanic congregations of England, and it lingered long among the Baptists; they wore their caps during those parts of the service which they conceived were not direct worship, but put them off as soon as there was a direct approach to God, either in song or in prayer. I think the practice unseemly, and the reason for it erroneous. I have urged that the distinction between prayer and hearing is not great, and I feel sure no one would propose to return to the old custom or the opinion of which it was the index; but still there is a difference, and inasmuch as in prayer we are more directly talking with God rather than seeking the edification of our fellow men, we must put our shoes from off our feet, for the place whereon we stand is holy ground.
Let the Lord alone be the object of your prayers. Beware of having an eye to the auditors; beware of becoming rhetorical, to please the listeners. Prayer must not he transformed into "an oblique sermon." It is little short of blasphemy to make devotion an occasion for display. Fine prayers are generally very wicked prayers. In the presence of the Lord of hosts it ill becomes a sinner to parade the feathers and finery of tawdry speech with the view of winning applause from his fellow mortals. Hypocrites who dare to do this have their reward, but it is one to be dreaded. A heavy sentence of condemnation was passed upon a minister when it was flatteringly said that his prayer was the most eloquent ever offered to a Boston congregation. We may aim at exciting the yearnings and aspirations of those who hear us in prayer; but every word and thought must be Godward, and only so far touching upon the people as may be needful to bring them and their wants before the Lord. Remember the people in your prayers, but do not mould your supplications to win their esteem: look up, look up with both eyes.
Avoid all vulgarities in prayer. I must acknowledge to having heard some, but it would be unprofitable to recount them; the more especially as they become less frequent every day. We seldom now meet with the vulgarities of prayer which were once so common in Methodist, prayer-meetings, much commoner probably, by report than in reality. Uneducated people must, when in earnest, pray in their own way, and their language will frequently shock the fastidious if not the devout; but for this allowance must be made, and if the spirit is evidently sincere we may forgive uncomely expressions. I once, at a prayer-meeting, heard a poor man pray thus: "Lord, watch over these young people during the feast time, for thou knowest, Lord, how their enemies watch for them as a cat watches for mice." Some ridiculed the expression, but it appeared to me to be natural and expressive, considering the person using it. A little gentle instruction and a hint or two will usually prevent a repetition of anything objectionable in such cases, but we, who occupy the pulpit, must be careful to be quite clear ourselves. The biographer of that remarkable American Methodist preacher, Jacob Gruber, mentions as an instance of his ready wit, that after having heard a young Calvinistic minister violently attack his creed, he was asked to conclude with prayer, and among other petitions, prayed that the Lord would bless the young man who had been preaching, and grant him much grace, "that his heart might become as soft as his head." To say nothing of the bad taste of such public animadversion upon a fellow minister, every right-minded man will see that the throne of the Most High is not the place for uttering such vulgar witticisms. Most probably the young orator deserved a castigation for his offence against charity, but the older one sinned ten times more in his want of reverence. Choice words are for the King of kings, not such as ribald tongues have defiled.
Another fault equally to be avoided in prayer is an unhallowed and sickening superabundance of endearing words. When "Dear Lord" and "Blessed Lord" and "Sweet Lord" come over and over again as vain repetitions, they are among the worst of blots. I must confess I should feel no revulsion in my mind to the words, "Dear Jesus," if they fell from the lips of a Rutherford, or a Hawker, or a Herbert; but when I hear fond and familiar expressions hackneyed by persons not at all remarkable for spirituality, I am inclined to wish that they could, in some way or other, come to a better understanding of the true relation existing between man and God. The word "dear" has come from daily use to be so common, and so small, and in some cases so silly and affected a monosyllable, that interlarding one's prayers with it is not to edification.
The strongest objection exists to the constant repetition of the word "Lord," which occurs in the early prayers of young converts, and even among students. The words, "O Lord! O Lord! O Lord!" grieve us when we hear them so perpetually repeated. "Thou shalt not take the name of the Lord thy God in vain," is a great commandment, and although the law may be broken unwittingly, yet its breach is still a sin and a very solemn one. God's name is not to be a stop-gap to make up for our want of words. Take care to use most reverently the name of the infinite Jehovah. The Jews in their sacred writings either leave a space for the word "Jehovah," or else write the word, "Adonai," because they conceive that holy name to be too sacred for common use: we need not be so superstitious, but it were well to be scrupulously reverent. A profusion of "ohs!" and other interjections may be well dispensed with; young speakers are often at fault here.
Avoid that kind of prayer which may be called--though the subject is one on which language has not given us many terms--a sort of peremptory demanding of God. It is delightful to hear a man wrestle with God, and say, "I will not let thee go except thou bless me," but that must be said softly, and not in a hectoring spirit, as though we could command and exact blessings from the Lord of all. Remember, it is still a man wrestling, even though permitted to wrestle with the eternal I AM. Jacob halted on his thigh after that night's holy conflict, to let him see that God is terrible, and that his prevailing power did not lie in himself. We are taught to say, "Our Father," but still it is, "Our Father who art in heaven." Familiarity there may be, but holy familiarity; boldness, but the boldness which springs from grace and is the work of the Spirit; not the boldness of the rebel who carries a brazen front in the presence of his offended king, but the boldness of the child who fears because he loves, and loves because he fears. Never fall into a vainglorious style of impertinent address to God; he is not to be assailed as an antagonist, but entreated with as our Lord and God. Humble and lowly let us be in spirit, and so let us pray.
Pray when you profess to pray, and don't talk about it. Business men say, "A place for everything and everything in its place;" preach in the sermon and pray in the prayer. Disquisitions upon our need of help in prayer are not prayer. Why do not men go at once to prayer--why stand beating about the bush; instead of saying what they ought to do and want to do, why not set to work in God's name and do it? In downright earnestness, address yourself to intercession, and set your face towards the Lord. Plead for the supply of the great and constant needs of the church, and do not fail to urge, with devout fervour, the special requirements of the present time and audience. Let the sick, the poor, the dying, the heathen, the Jew, and all forgotten classes of people, be mentioned as they press upon your heart. Pray for your people as saints and sinners--not as if they were all saints. Mention the young and the aged; the impressed and the careless; the devout and the backsliding. Never turn to the right hand or to the left, but plough on in the furrow of real prayer. Let your confessions of sin and your thanksgivings be truthful and to the point; and let your petitions be presented as if you believed in God and had no doubt as to the efficacy of prayer: I say this, because so many pray in such a formal manner as to lead observers to conclude that they thought it a very decent thing to pray, but, after all, a very poor and doubtful business as to any practical result. Pray as one who has tried and proved his God, and therefore comes with undoubting confidence to renew his pleadings: and do remember to pray to God right through the prayer, and never fall to talking or preaching--much less, as some do, to scolding and grumbling.
As a rule, if called upon to preach, conduct the prayer yourself; and if you should be highly esteemed in the ministry, as I trust you may be, make a point, with great courtesy, but equal firmness, to resist the practice of choosing men to pray with the idea of honouring them by giving them something to do. Our public devotions ought never to be degraded into opportunities for compliment. I have heard prayer and singing, now and then called "the preliminary services," as if they were but a preface to the sermon; this is rare I hope among us--if it were common it would be to our deep disgrace. I endeavour invariably to take all the service myself for my own sake, and I think also for the people's. I do not believe that "anybody will do for the praying." No,sirs, it is my solemn conviction that the prayer is one of the most weighty, useful, and honourable parts of the service, and that it ought to be even more considered than the sermon. There must be no putting up of anybodies and nobodies to pray, and then the selection of the abler man to preach. It may happen through weakness, or upon a special occasion, that it may be a relief to the minister to have some one to offer prayer for him; but if the Lord has made you love your work you will not often or readily fulfil this part of it by proxy. If you delegate the service at all, let it be to one in whose spirituality and present preparedness you have the fullest confidence; but to pitch on a giftless brother unawares, and put him forward to get through the devotions is shameful.
"Shall we serve heaven with less respect
Than we do minister to our gross selves?"
Appoint the ablest man to pray, and let the sermon be slurred sooner than the approach to heaven. Let the Infinite Jehovah be served with our best; let prayer addressed to the Divine Majesty be carefully weighed, and presented with all the powers of an awakened heart and a spiritual understanding. He who has been by communion with God prepared to minister to the people, is usually of all men present the most fit to engage in prayer; to lay out a programme which puts up another brother in his place, is to mar the harmony of the service, to rob the preacher of an exercise which would brace him for his sermon, and in many instances to suggest comparisons between one part of the service and the other which ought never to be tolerated. If unprepared brethren are to be sent into the pulpit to do my praying for me when I am engaged to preach, I do not see why I might not be allowed to pray, and then retire to let these brethren do the sermonizing. I am not able to see any reason for depriving me of the holiest, sweetest and most profitable exercise which my Lord has allotted me; if I may have my choice, I will sooner yield up the sermon than the prayer. Thus much I have said in order to impress upon you that you must highly esteem public prayer, and seek of the Lord for the gifts and graces necessary to its right discharge.
Those who despise all extempore prayer will probably catch at these remarks and use them against it, but I can assure them that the faults adverted to are not common among us, and are indeed almost extinct; while the scandal caused by them never was, at the worst, so great as that caused by the way in which the liturgical service is often performed. Far too often is the church service hurried through in a manner as indevout as if it were a ballad-singer's ditty. The words are parroted without the slightest appreciation of their meaning; not sometimes, but very frequently, in the places set apart for Episcopal worship, you may see the eyes of the people, and the eyes of the choristers, and the eyes of the parson himself, wandering about in all directions, while evidently from the very tone of the reading there is no feeling of sympathy with what is being read.4 I have been at funerals when the burial service of the church of England has been galloped through so indecorously that it has taken all the grace I had to prevent my throwing a hassock at the creature's head. I have felt so indignant that I have not known what to do, to hear, in the presence of mourners whose hearts were bleeding, a man rattling through the service as if he were paid by the piece, and had more work to follow, and therefore desired to get it through as quickly as possible. What effect he could think he was producing, or what good result could come from words jerked forth and hurled out with vengeance and vehemence, I cannot imagine. It is really shocking to think of how that very wonderful burial service is murdered, and made into an abomination by the mode in which it is frequently read. I merely mention this because, if they criticise our prayers too severely, we can bring a formidable countercharge to silence them. Better far, however, for us to amend our own blunders than find fault with others.
In order to make our public prayer what it should be, the first necessary is, that it must be a matter of the heart. A man must be really in earnest in supplication. It must be true prayer, and if it be such, it will, like love; cover a multitude of sins. You can pardon a man's familiarities and his vulgarities too, when you clearly see that his inmost heart is speaking to his Maker, and that it is only the man's defects of education which create his faults, and not any moral or spiritual vices of his heart. The pleader in public must be in earnest; for a sleepy prayer---what can be a worse preparation for a sermon? A sleepy prayer---what can make people more dislike going up to the house of God at all? Cast your whole soul into the exercise. If ever your whole manhood was engaged in anything, let it be in drawing near unto God in public. So pray, that by a divine attraction, you draw the whole congregation with you up to the throne of God. So pray, that by the power of the Holy Spirit resting on you, you express the desires and thoughts of everyone present, and stand as the one voice for the hundreds of beating hearts which are glowing with fervour before the throne of God.
Next to this, our prayers must be appropriate. I do not say go into every minute detail of the circumstances of the congregation. As I have said before, there is no need to make the public prayer a gazette of the week's events, or a register of the births, deaths, and marriages of your people, but the general movements that have taken place in the congregation should be noted by the minister's careful heart. He should bring the joys and sorrows of his people alike before the throne of grace, and ask that the divine benediction may rest upon his flock in all their movements, their exercises, engagements, and holy enterprises, and that the forgiveness of God may be extended to their shortcomings and innumerable sins.
Then, by way of negative canon, I should say, do not let your prayer be long. I think it was John Macdonald who used to say, "If you are in the spirit of prayer, do not be long, because other people will not be able to keep pace with you in such unusual spirituality; and if you are not in the spirit of prayer, do not be long, because you will then be sure to weary the listeners." Livingstone says of Robert Bruce, of Edinburgh, the famous co-temporary of Andrew Melville, "No man in his time spoke with such evidence and power of the Spirit. No man had so many seals of conversion; yea, many of his hearers thought no man, since the apostles, spake with such power. He was very short in prayer when others were present, but every sentence was like a strong bolt shot up to heaven. I have heard him say that he wearied when others were long in prayer; but, being alone, he spent much time in wrestling and prayer." A man may, on special occasions, if he be unusually moved and carried out of himself, pray for twenty minutes in the long morning prayer, but this should not often happen. My friend, Dr. Charles Brown, of Edinburgh, lays it down, as a result of his deliberate judgment, that ten minutes is the limit to which public prayer ought to be prolonged. Our Puritanic forefathers used to pray for three-quarters of an hour, or more, but then you must recollect that they did not know that they would ever have the opportunity of praying again before an assembly, and therefore, took their fill of it; and besides, people were not inclined in those days to quarrel with the length of prayers or of sermons so much as they do nowadays. You cannot pray too long in private. We do not limit you to ten minutes there, or ten hours, or ten weeks if you like. The more you are on your knees alone the better. We are now speaking of those public prayers which come before or after the sermon, and for these ten minutes is a better limit than fifteen. Only one in a thousand would complain of you for being too short, while scores will murmur at your being wearisome in length. "He prayed me into a good frame of mind," George Whitfield once said of a certain preacher, "and if he had stopped there, it would have been very well; but he prayed me out of it again by keeping on." The abundant long suffering of God has been exemplified in his sparing some preachers, who have been great sinners in this direction; they have done much injury to the piety of God's people by their long-winded orations, and yet God, in his mercy, has permitted them still to officiate in the sanctuary. Alas! for those who have to listen to pastors who pray in public for five-and-twenty minutes, and then ask God to forgive their "shortcomings"! Do not be too long, for several reasons. First, because you weary yourselves and the people; and secondly, because being too long in prayer, puts your people out of heart for hearing the sermon. All those dry, dull, prolix talkifications in prayer, do but blunt the attention, and the ear gets, as it were, choked up. Nobody would think of blocking up Ear-gate with mud or stones when he meant to storm the gate. No, let the portal be cleared that the battering-ram of the gospel may tell upon it when the time comes to use it. Long prayers either consist of repetitions, or else of unnecessary explanations which God does not require; or else they degenerate into downright preachings, so that there is no difference between the praying and the preaching, except that in the one the minister has his eyes shut, and in the other he keeps them open. It is not necessary in prayer to rehearse the Westminster Assembly's Catechism. It is not necessary in prayer to relate the experience of all the people who are present, or even your own. It is not necessary in prayer to string a selection of texts of Scripture together, and quote David, and Daniel, and Job, and Paul, and Peter, and every other body, under the title of "thy servant of old." It is necessary in prayer to draw near unto God, but it is not required of you to prolong your speech till everyone is longing to hear the word "Amen."
One little hint I cannot withhold--never appear to be closing, and then start off again for another five minutes. When friends make up their minds that you are about to conclude, they cannot with a jerk proceed again in a devout spirit. I have known men tantalize us with the hope that they were drawing to a close, and then take a fresh lease two or three times; this is most unwise and unpleasant.
Another canon is--do not use cant phrases. My brethren, have done with those vile things altogether; they have had their day, and let them die. These pieces of spiritual fustian cannot be too much reprobated. Some of them are pure inventions; others are passages taken from the Apocrypha; others are texts fathered upon Scripture, but which have been fearfully mangled since they came from the Author of the Bible. In the Baptist Magazine for 1861 I made the following remarks upon the common vulgarities of prayer-meetings. "Cant phrases are a great evil. Who can justify such expressions as the following? 'We would not rush into thy presence as the unthinking (!!) horse into the battle.' As if horses ever did think, and as if it were not better to exhibit the spirit and energy of the horse than the sluggishness and stupidity of the ass! As the verse from which we imagine this fine sentence to be derived has more to do with sinning than with praying, we are glad that the phrase is on its last legs. 'Go from heart to heart, as oil from vessel to vessel,' is probably a quotation from the nursery romance of 'Ali Baba, and the Forty Thieves,' but as destitute of sense, Scripture, and poetry, as ever sentence could be conceived to be. We are not aware that oil runs from one vessel to another in any very mysterious or wonderful manner; it is true it is rather slow in coming out, and is therefore an apt symbol of some people's earnestness; but surely it would be better to have the grace direct from heaven than to have it out of another vessel---a Popish idea which the metaphor seems to insinuate, if indeed it has any meaning at all. 'Thy poor unworthy dust,' an epithet generally applied to themselves by the proudest men in the congregation, and not seldom by the most moneyed and grovelling, in which case the last two words are not so very inappropriate. We have heard of a good man who, in pleading for his children and grandchildren, was so completely beclouded in the blinding influence of this expression, that he exclaimed, 'O Lord, save thy dust, and thy dust's dust, and thy dust's dust's dust.' When Abraham said, 'I have taken upon me to speak unto the Lord, which am but dust and ashes,' the utterance was forcible and expressive; but in its misquoted, perverted, and abused form, the sooner it is consigned to its own element the better. A miserable conglomeration of perversions of Scripture, uncouth similes, and ridiculous metaphors, constitute a sort of spiritual slang, the offspring of unholy ignorance, unmanly imitation, or graceless hypocrisy; they are at once a dishonour to those who constantly repeat them, and an intolerable nuisance to those whose ears are jaded with them."
Dr. Charles Brown, of Edinburgh, in an admirable address at a meeting of the New College Missionary Association, gives instances of current misquotations indigenous to Scotland, which sometimes, however, find their way across the Tweed. By his permission, I shall quote at length. "There is what might be called an unhappy, sometimes, quite grotesque, mingling of Scripture texts. Who is not familiar with the following words addressed to God in prayer, 'Thou art the high and lofty One that inhabiteth eternity, and the praises thereof'! which is but a jumble of two glorious texts, each glorious taken by itself--both marred, and one altogether lost indeed, when thus combined and mingled. The one is Isaiah lvii. 15, 'Thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy.' The other is, Psalm xxii. 3, 'Thou art holy, O thou that inhabitest the praises of Israel.' The inhabiting of the praises of eternity, to say the least, is meagre; there were no praises in the past eternity to inhabit. But what a glory is there in God's condescending to inhabit, take up his very abode, in the praises of Israel, of the ransomed church. Then there is an example nothing less than grotesque under this head, and yet one in such frequent use that I suspect it is very generally regarded as having the sanction or Scripture. Here it is, 'We would put our hand on our mouth, and our mouth in the dust, and cry out, Unclean, unclean; God be merciful to us sinners.' This is no fewer than four texts joined, each beautiful by itself. First, Job xl. 4, 'Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth.' Second, Lamentations iii. 29, 'He putteth his mouth in the dust; if so be there may be hope.' Third, Leviticus xiii. 45, where the leper is directed to put a covering upon his upper lip, and to cry, Unclean, unclean. And fourth, the publican's prayer. But how incongruous a man's first putting his hand on his mouth, then putting his mouth in the dust, and, last of all, crying out, etc.! The only other example I give is an expression nearly universal among us, and, I suspect, almost universally thought to be in Scripture, 'In thy favour is life, and thy lovingkindness is better than life.' The fact is, that this also is just an unhappy combination of two passages, in which, the term life is used in altogether different, and even incompatible senses, namely, Psalm lxiii. 3, 'Thy lovingkindness is better than life,' where, evidently, life means the present temporal life.
"A second class may be described as unhappy alterations of Scripture language. Need I say that the 130th Psalm, 'Out of the depths,' etc., is one of the most precious in the whole book of the Psalms? Why must we have the words of David and of the Holy Ghost thus given in public prayer, and so constantly that our pious people come all to adopt it into their social and family prayers, 'There is forgiveness with thee, that thou mayest be feared, and plenteous redemption that thou mayest be sought after,' or 'unto'? How precious the simple words as they stand in the Psalm (verse 4), 'There is forgiveness with thee, that thou mayest be feared' (verses 7, 8); 'With the Lord there is mercy, and with him is plenteous redemption; and he shall redeem Israel from all his iniquities!' Again, in this blessed Psalm, the words of the third verse, 'If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?' too seldom are left us in their naked simplicity, but must undergo the following change, 'If thou wert strict to mark iniquity,' etc. I remember in my old college days, We used to have it in a much more offensive shape, 'If thou wert strict to mark and rigorous to punish!' Another favourite change is the following, 'Thou art in heaven, and we upon earth; therefore let our words be few and well ordered.' Solomon's simple and sublime utterance (full of instruction, surely, on the whole theme I am dealing with) is, 'God is in heaven, and thou upon earth; therefore let thy words be few.' Eccles. v. 2. For another example under this class see how Habakkuk's sublime words are tortured, 'Thou art of purer eyes than to behold evil, and canst not look on sin without abhorrence.' The words of the Holy Ghost are (Heb. i. 13), 'Thou art of purer eyes than to behold evil. and canst not look on iniquity.' Need I say that the power of the figure, 'canst not look on iniquity' is nearly lost when you add that God can look on it, only not without abhorrence!
"A third class is made up of meaningless pleonasms, vulgar, common-place redundancies of expression, in quoting from the Scriptures. One of these has become so universal, that I venture to say you seldom miss it, when the passage referred to comes up at all. 'Be in the midst of us' (or, as some prefer to express it, somewhat unfortunately, as I think, 'in our midst'), 'to bless us, and to do us good.' What additional idea is there in the last expression, 'and to do us good'? The passage referred to is Exodus xx. 24, 'In all places where I record my name, I will come unto you, and I will bless you.' Such is the simplicity of Scripture. Our addition is, 'Bless us, and do us good.' In Daniel iv. 35, we read the noble words, 'None can stay his hand, or say unto him, What doest thou?' The favourite change is, 'None can stay thy hand from working.' 'Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him!' This is changed, 'Neither hath it entered into the heart of man to conceive the things.' Constantly we hear God addressed as 'the hearer and answerer of prayer,' a mere vulgar and useless pleonasm, for the Scripture idea of God's hearing prayer is just his answering it--'O thou that hearest prayer, unto thee shall all flesh come;' "Hear my prayer O Lord;' , I love the Lord because he hath heard my voice and my supplications.' Whence, again, that common-place of public prayer, 'Thy consolations are neither few nor small'? The reference, I suppose, is to those words of Job, 'Are the consolations of God small with thee?' So one scarce ever hears that prayer of the seventy-fourth Psalm, 'Have respect to the covenant, for the dark places of the earth are full of the habitations of cruelty,' without the addition, 'horrid cruelty;' nor the call to prayer in Isaiah, 'Keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth,' without the addition, 'the whole earth;' nor that appeal of the Psalmist, 'Whom have I in heaven but thee, and there is none upon earth that I desire beside thee,' without the addition, 'none in all the earth.' These last may seem small matters, indeed. And so they are, nor were worth finding fault with, did they occur but occasionally. But viewed as stereotyped common-places, weak enough in themselves, and occurring so often as to give an impression of their having Scripture authority. I humbly think they ought to be discountenanced and discarded--banished wholly from our Presbyterian worship. It will, perhaps surprise you to learn that the only Scripture authority for that favourite, and somewhat peculiar expression, about the 'wicked rolling sin as a sweet morsel under their tongue,' is the following words in the book of Job (xx. 12), 'Though wickedness be sweet in his mouth, though he hide it under his tongue.'"
But enough of this. I am only sorry to have felt bound in conscience to be so long upon so unhappy a subject. I cannot, however, leave the point without urging upon you literal accuracy in all quotations from the word of God.
It ought to be a point of honour among ministers always to quote Scripture correctly. It is difficult to be always correct, and because it is difficult, it should be all the more the object of our care. In the halls of Oxford or Cambridge it would be considered almost treason or felony for a fellow to misquote Tacitus, or Virgil, or Homer; but for a preacher to misquote Paul, or Moses, or David, is a far more serious matter, and quite as worthy of the severest censure. Mark, I said a "fellow," not a freshman, and from a pastor we expect, at least, equal accuracy in his own department as from the holder of a fellowship. You who so unwaveringly believe in the verbal-inspiration theory (to my intense satisfaction), ought never to quote at all until you can give the precise words, because, according to your own showing, by the alteration of a single word you may miss altogether God's sense of the passage. If you cannot make extracts from Scripture correctly, why quote it at all in your petitions? Make use of an expression fresh from your own mind, and it will be quite as acceptable to God as a scriptural phrase defaced or clipped. Vehemently strive against garblings and perversions of Scripture, and renounce for ever all cant phrases, for they are the disfigurement of free prayer.
I have noticed a habit among some--I hope you have not fallen into it--of praying with their eyes open. It is unnatural, unbecoming, and disgusting. Occasionally the opened eye uplifted to heaven may be suitable and impressive, but to be gazing about while professing to address the unseen God is detestable. In the earliest ages of the church the fathers denounced this unseemly practice. Action in prayer should be very little used, if at all. It is scarcely comely to lift and move the arm, as if in preaching; the outstretched arms however, or the clasped hands, are natural and suggestive when under strong holy excitement. The voice should accord with the matter, and should never be boisterous, or self-asserting: humble and reverent let those tones be in which man talketh with his God. Doth not even nature itself teach you this? If grace does not I despair.
With special regard to your prayers in the Sabbath services, a few sentences may be useful. In order to prevent custom and routine from being enthroned among us, it will be well to vary the order of service as much as possible. Whatever the free Spirit moves us to do, that let us do at once. I was not till lately aware of the extent to which the control of deacons has been allowed to intrude itself upon ministers in certain benighted churches. I have always been accustomed to conduct religious services in the way I have thought most suitable and edifying, and I never have heard so much as a word of objection, although I trust I can say I live on the dearest intimacy with my officers; but a brother minister told me this morning, that on one occasion, he prayed in the morning service at the commencement instead of giving out a hymn, and when he retired into the vestry, after service, the deacons informed him that they would have no innovations. We hitherto understood that Baptist churches are not under bondage to traditions and fixed rules as to modes of worship, and yet these poor creatures, these would-be lords, who cry out loudly enough against a liturgy, would bind their minister with rubrics made by custom. It is time that such nonsense were forever silenced. We claim to conduct service as the Holy Spirit moves us, and as we judge best. We will not be bound to sing here and pray there, but will vary the order of service to prevent monotony. Mr. Hinton, I have heard, once preached the sermon at the commencement of the service, so that those who came late might at any rate have an opportunity to pray. And why not? Irregularities would do good, monotony works weariness. It will frequently be a most profitable thing to let the people sit quite still in profound silence for two or five minutes. Solemn silence makes noble worship.
True prayer is not the noisy sound
That clamorous lips repeat,
But the deep silence of a soul
That clasps Jehovah's feet.
Vary the order of your prayers, then, for the sake of maintaining attention, and preventing people going through the whole thing as a clock runs on till the weights are down.
Vary the length, of your public prayers. Do you not think it would be much better if sometimes instead of giving three minutes to the first prayer and fifteen minutes to the second, you gave nine minutes to each? Would it not be better sometimes to be longer in the first, and not so long in the second prayer? Would not two prayers of tolerable length he better than one extremely long and one extremely short? Would it not be as well to have a hymn after reading the chapter, or a verse or two before the prayer? Why not sing four times, occasionally? Why not be content with two hymns, or only one, occasionally? Why sing after sermon? Why, on the other hand, do some never sing at the close of the service? Is a prayer after sermon always, or even often, advisable? Is it not sometimes most impressive? Would not the Holy Spirit's guidance secure us a variety at present unknown? Let us have anything so that our people do not come to regard any form of service as being appointed, and so relapse into the superstition from which they have escaped.
Vary the current of your prayers in intercession. There are many topics which require your attention; the church in its weakness, its backslidings, its sorrows, and its comforts; the outside world, the neighbourhood, unconverted hearers, the young people, the nation. Do not pray for all these every time, or otherwise your prayers will be long and probably uninteresting. Whatever topic shall come uppermost to your heart, let that be uppermost in your supplications, There is a way of taking a line of prayer, if the Ho]y Spirit shall guide you therein, which will make the service all of a piece, and harmonize with the hymns and discourse. It is very useful to maintain unity in the service where you can; not slavishly, but wisely, so that the effect is one. Certain brethren do not even manage to keep unity in the sermon, but wander from Britain to Japan, and bring in all imaginable subjects; but you who have attained to the preservation of unity in the sermon might go a little farther, and exhibit a degree of unity in the service, being careful in both the hymn, and the prayer, and the chapter, to keep the same subject prominent. Hardly commendable is the practice, common with some preachers, of rehearsing the sermon in the last prayer. It may be instructive to the audience, but that is an object altogether foreign to prayer. It is stilted, scholastic, and unsuitable; do not imitate the practice.
As you would avoid a viper, keep from all attempts to work up spurious fervour in public devotion. Do not labour to seem earnest. Pray as your heart dictates, under the leading of the Spirit of God, and if you are dull and heavy tell the Lord so. It will be no ill thing to confess your deadness, and bewail it, and cry for quickening; it will be real and acceptable prayer; but simulated ardour is a shameful form of lying. Never imitate those who are earnest. You know a good man who groans, and another whose voice grows shrill when he is carried away with zeal, but do not therefore moan or squeak in order to appear as zealous as they are. Just be natural the whole way through, and ask of God to be guided in it all.
Lastly--this is a word I utter in confidence to yourselves--prepare your prayer. You say with astonishment, "Whatever can you mean by that?" Well, I mean what some do not mean. The question was once discussed in a society of ministers, "Was it right for the minister to prepare his prayer beforehand? It was earnestly asserted by Borne that it was wrong; and very properly so. It was with equal earnestness maintained by others that it was right; and they were not to be gainsayed. I believe both parties to have been right. The first brethren understood by preparing the prayer, the studying of expressions, and the putting together of a train of thought, which they all said was altogether opposed to spiritual worship, in which we ought to leave ourselves in the hand of God's Spirit to be taught of him both as to matter and words. In these remarks we altogether agree; for if a man writes his prayers and studies his petitions, let him use a liturgy at once. But the brethren in opposition, meant by preparation quite another thing, not the preparation of the head, but of the heart, which consists in the solemn consideration beforehand of the importance of prayer, meditation upon the needs of men's souls, and a remembrance of the promises which we are to plead; and thus coming before the Lord with a petition written upon the fleshy tables of the heart. This is surely better than coming to God at random, rushing before the throne at haphazard, without a definite errand or desire. "I never am tired of praying," said one man, "because I always have a definite errand when I pray." Brethren, are your prayers of this sort? Do you strive to be in a fit frame to lead the supplications of your people? Do you order your cause in coming before the Lord? I feel, my brethren, that we ought to prepare ourselves by private prayer for public praying. By living near to God we ought to maintain prayerfulness of spirit, and then we shall not fail in our vocal pleadings. If anything beyond this is to be tolerated, it would be the commitment to memory of the Psalms and parts of Scripture containing promises, supplications, praises, and confessions, such as may be helpful in the act of prayer. It is said of Chrysostom, that he had learned his Bible by heart, so as to be able to repeat it at his pleasure: no wonder that he was called golden-mouthed. Now, in our converse with God, no speech can be more appropriate than the words of the Holy Ghost--"Do as thou hast said," will always prevail with the Most High. We counsel, therefore, the committing to memory of the inspired devotional exercises of the word of truth, and then your continued reading of the Scriptures will keep you always furnished with fresh supplications, which will be as ointment poured forth, filling the whole house of God with its fragrance, when you present your petitions in public before the Lord. Seeds of prayer thus sown in the memory will yield a constant golden harvest, as the Spirit shall warm your soul with, hallowed fire in the hour of congregational prayer. As David used the sword of Goliath for after victories, so may we at times employ a petition already answered, and find ourselves able to say with the son of Jesse, "There is none like unto it," as God shall yet again fulfil it in our experience.
Let your prayers be earnest, full of fire, vehemence, prevalence. I pray the Holy Ghost to instruct every student of this College so to offer public prayer, that God shall always be served of his best. Let your petitions be plain and heart-felt; and while your people may sometimes feel that the sermon was below the mark, may they also feel that the prayer compensated for all.
Much more might be said, perhaps should be said, but time and strength both fail us, and so we draw to a close.
____
1 "Denique sine monitore, quia de pectore oramus." Tertulliani Apologet. C. 30.
2 Justin Martyr, Apol. I, c. 68, p. 270. Ed Otto.
3 A Discourse concerning Liturgies and their Imposition. Vo. XV, Owen's Works, Goold's Edition.
4 It is but fair to admit, and we do so with pleasure, that of late years this fault has grown more and more rare.
Moreover, if the observation be meant to imply that the hearing of sermons is not worshipping God, it is founded on a gross mistake, for rightly to listen to the gospel is one of the noblest parts of the adoration of the Most High. It is a mental exercise, when rightly performed, in which all the faculties of the spiritual man are called into devotional action. Reverently hearing the word exercises our humility, instructs our faith, irradiates us with joy, inflames us with love, inspires us with zeal, and lifts us up towards heaven. Many a time a sermon has been a kind of Jacob's ladder upon which we have seen the angels of God ascending and descending, and the covenant God himself at the top thereof. We have often felt when God has spoken through his servants into our souls, "This is none other than the house of God, and the very gate of heaven." We have magnified the name of the Lord and praised him with all our heart while he has spoken to us by his Spirit which he has given unto men. Hence there is not the wide distinction to be drawn between preaching and prayer that some would have us admit; for the one part of the service softly blends into the other, and the sermon frequently inspires the prayer and the hymn. True preaching is an acceptable adoration of God by the manifestation of his gracious attributes: the testimony of his gospel, which pre-eminently glorifies him, and the obedient hearing of revealed truth, are an acceptable form of worship to the Most High, and perhaps one of the most spiritual in which the human mind can be engaged. Nevertheless, as the old Roman poet tells us, it is right to learn from our enemies, and therefore it may be possible that our liturgical opponents have pointed out to us what is in some instances a weak place in our public services. It is to be feared that our exercises are not in every case moulded into the best form, or presented in the most commendable fashion. There are meeting-houses in which the supplications are neither so devout nor so earnest as we desire; in other places the earnestness is so allied with ignorance, and the devotion so marred with rant, that no intelligent believer can enter into the service with pleasure. Praying in the Holy Ghost is not universal among us, neither do all pray with the understanding as well as with the heart. There is room for improvement, and in some quarters there is an imperative demand for it. Let me, therefore, very earnestly caution you, beloved brethren, against spoiling your services by your prayers: make it your solemn resolve that all the engagements of the sanctuary shall be of the best kind.
Be assured that free prayer is the most scriptural, and should be the most excellent form of public supplication. If you lose faith in what you are doing you will never do it well; settle it in your minds therefore, that before the Lord you are worshipping in a manner which is warranted by the word of God, and accepted of the Lord. The expression, "reading prayers," to which we are now so accustomed, is not to be found in Holy Scripture, rich as it is in words for conveying religious thought; and the phrase is not there because the thing itself had no existence. Where in the writings of the apostles meet we with the bare idea of a liturgy? Prayer in the assemblies of the early Christians was unrestricted to any form of words. Tertullian writes, "we pray without a prompter because from the heart."1 Justin Martyr describes the presiding minister as praying "according to his ability."2 It would be difficult to discover when and where liturgies began; their introduction was gradual, and as we believe, co-extensive with the decline of purity in the church; the introduction of them among Nonconformists would mark the era of our decline and fall. The subject tempts me to linger, but it is not the point in hand, and therefore I pass on, only remarking that you will find the matter of liturgies ably handled by Dr. John Owen, whom you will do well to consult.3
Be it ours to prove the superiority of extempore prayer by making it more spiritual and earnest than liturgical devotion. It is a great pity when the observation is forced from the hearer, our minister preaches far better than he prays: this is not after the model of our Lord; he spake as never man spake--and as for his prayers, they so impressed his disciples that they said, "Lord, teach us to pray." All our faculties should concentrate their energy, and the whole man should be elevated to his highest point of vigour while in public prayer, the Holy Ghost meanwhile baptizing soul and spirit with his sacred influence; but slovenly, careless, lifeless talk in the guise of prayer, made to fill up a certain space in the service, is a weariness to man, and an abomination to God. Had free prayer been universally of a higher order a liturgy would never have been thought of, and to-day forms of prayer have no better apology than the feebleness of extemporaneous devotions. The secret is that we are not so really devout at heart as we should be. Habitual communion with God must be maintained, or our public prayers will be vapid or formal. If there be no melting of the glacier high up in the ravines of the mountain, there will be no descending rivulets to cheer the plain. Private prayer is the drill ground for our more public exercises, neither can we long neglect it without being out of order when before the people.
Our prayers must never grovel, they must soar and mount. We need a heavenly frame of mind. Our addresses to the throne of grace must be solemn and humble, not flippant and loud, or formal and careless. The colloquial form of speech is out of place before the Lord; we must bow reverently and with deepest awe. We may speak boldly with God, but still he is in heaven and we are upon earth, and we are to avoid presumption. In supplication we are peculiarly before the throne of the Infinite, and as the courtier in the king's palace puts on another mien and another manner than that which he exhibits to his fellow courtiers, so should it be with us. We have noticed in the churches of Holland, that as soon as the minister begins to preach every man puts his hat on, but the instant he turns to pray everybody takes his hat off: this was the custom in the older Puritanic congregations of England, and it lingered long among the Baptists; they wore their caps during those parts of the service which they conceived were not direct worship, but put them off as soon as there was a direct approach to God, either in song or in prayer. I think the practice unseemly, and the reason for it erroneous. I have urged that the distinction between prayer and hearing is not great, and I feel sure no one would propose to return to the old custom or the opinion of which it was the index; but still there is a difference, and inasmuch as in prayer we are more directly talking with God rather than seeking the edification of our fellow men, we must put our shoes from off our feet, for the place whereon we stand is holy ground.
Let the Lord alone be the object of your prayers. Beware of having an eye to the auditors; beware of becoming rhetorical, to please the listeners. Prayer must not he transformed into "an oblique sermon." It is little short of blasphemy to make devotion an occasion for display. Fine prayers are generally very wicked prayers. In the presence of the Lord of hosts it ill becomes a sinner to parade the feathers and finery of tawdry speech with the view of winning applause from his fellow mortals. Hypocrites who dare to do this have their reward, but it is one to be dreaded. A heavy sentence of condemnation was passed upon a minister when it was flatteringly said that his prayer was the most eloquent ever offered to a Boston congregation. We may aim at exciting the yearnings and aspirations of those who hear us in prayer; but every word and thought must be Godward, and only so far touching upon the people as may be needful to bring them and their wants before the Lord. Remember the people in your prayers, but do not mould your supplications to win their esteem: look up, look up with both eyes.
Avoid all vulgarities in prayer. I must acknowledge to having heard some, but it would be unprofitable to recount them; the more especially as they become less frequent every day. We seldom now meet with the vulgarities of prayer which were once so common in Methodist, prayer-meetings, much commoner probably, by report than in reality. Uneducated people must, when in earnest, pray in their own way, and their language will frequently shock the fastidious if not the devout; but for this allowance must be made, and if the spirit is evidently sincere we may forgive uncomely expressions. I once, at a prayer-meeting, heard a poor man pray thus: "Lord, watch over these young people during the feast time, for thou knowest, Lord, how their enemies watch for them as a cat watches for mice." Some ridiculed the expression, but it appeared to me to be natural and expressive, considering the person using it. A little gentle instruction and a hint or two will usually prevent a repetition of anything objectionable in such cases, but we, who occupy the pulpit, must be careful to be quite clear ourselves. The biographer of that remarkable American Methodist preacher, Jacob Gruber, mentions as an instance of his ready wit, that after having heard a young Calvinistic minister violently attack his creed, he was asked to conclude with prayer, and among other petitions, prayed that the Lord would bless the young man who had been preaching, and grant him much grace, "that his heart might become as soft as his head." To say nothing of the bad taste of such public animadversion upon a fellow minister, every right-minded man will see that the throne of the Most High is not the place for uttering such vulgar witticisms. Most probably the young orator deserved a castigation for his offence against charity, but the older one sinned ten times more in his want of reverence. Choice words are for the King of kings, not such as ribald tongues have defiled.
Another fault equally to be avoided in prayer is an unhallowed and sickening superabundance of endearing words. When "Dear Lord" and "Blessed Lord" and "Sweet Lord" come over and over again as vain repetitions, they are among the worst of blots. I must confess I should feel no revulsion in my mind to the words, "Dear Jesus," if they fell from the lips of a Rutherford, or a Hawker, or a Herbert; but when I hear fond and familiar expressions hackneyed by persons not at all remarkable for spirituality, I am inclined to wish that they could, in some way or other, come to a better understanding of the true relation existing between man and God. The word "dear" has come from daily use to be so common, and so small, and in some cases so silly and affected a monosyllable, that interlarding one's prayers with it is not to edification.
The strongest objection exists to the constant repetition of the word "Lord," which occurs in the early prayers of young converts, and even among students. The words, "O Lord! O Lord! O Lord!" grieve us when we hear them so perpetually repeated. "Thou shalt not take the name of the Lord thy God in vain," is a great commandment, and although the law may be broken unwittingly, yet its breach is still a sin and a very solemn one. God's name is not to be a stop-gap to make up for our want of words. Take care to use most reverently the name of the infinite Jehovah. The Jews in their sacred writings either leave a space for the word "Jehovah," or else write the word, "Adonai," because they conceive that holy name to be too sacred for common use: we need not be so superstitious, but it were well to be scrupulously reverent. A profusion of "ohs!" and other interjections may be well dispensed with; young speakers are often at fault here.
Avoid that kind of prayer which may be called--though the subject is one on which language has not given us many terms--a sort of peremptory demanding of God. It is delightful to hear a man wrestle with God, and say, "I will not let thee go except thou bless me," but that must be said softly, and not in a hectoring spirit, as though we could command and exact blessings from the Lord of all. Remember, it is still a man wrestling, even though permitted to wrestle with the eternal I AM. Jacob halted on his thigh after that night's holy conflict, to let him see that God is terrible, and that his prevailing power did not lie in himself. We are taught to say, "Our Father," but still it is, "Our Father who art in heaven." Familiarity there may be, but holy familiarity; boldness, but the boldness which springs from grace and is the work of the Spirit; not the boldness of the rebel who carries a brazen front in the presence of his offended king, but the boldness of the child who fears because he loves, and loves because he fears. Never fall into a vainglorious style of impertinent address to God; he is not to be assailed as an antagonist, but entreated with as our Lord and God. Humble and lowly let us be in spirit, and so let us pray.
Pray when you profess to pray, and don't talk about it. Business men say, "A place for everything and everything in its place;" preach in the sermon and pray in the prayer. Disquisitions upon our need of help in prayer are not prayer. Why do not men go at once to prayer--why stand beating about the bush; instead of saying what they ought to do and want to do, why not set to work in God's name and do it? In downright earnestness, address yourself to intercession, and set your face towards the Lord. Plead for the supply of the great and constant needs of the church, and do not fail to urge, with devout fervour, the special requirements of the present time and audience. Let the sick, the poor, the dying, the heathen, the Jew, and all forgotten classes of people, be mentioned as they press upon your heart. Pray for your people as saints and sinners--not as if they were all saints. Mention the young and the aged; the impressed and the careless; the devout and the backsliding. Never turn to the right hand or to the left, but plough on in the furrow of real prayer. Let your confessions of sin and your thanksgivings be truthful and to the point; and let your petitions be presented as if you believed in God and had no doubt as to the efficacy of prayer: I say this, because so many pray in such a formal manner as to lead observers to conclude that they thought it a very decent thing to pray, but, after all, a very poor and doubtful business as to any practical result. Pray as one who has tried and proved his God, and therefore comes with undoubting confidence to renew his pleadings: and do remember to pray to God right through the prayer, and never fall to talking or preaching--much less, as some do, to scolding and grumbling.
As a rule, if called upon to preach, conduct the prayer yourself; and if you should be highly esteemed in the ministry, as I trust you may be, make a point, with great courtesy, but equal firmness, to resist the practice of choosing men to pray with the idea of honouring them by giving them something to do. Our public devotions ought never to be degraded into opportunities for compliment. I have heard prayer and singing, now and then called "the preliminary services," as if they were but a preface to the sermon; this is rare I hope among us--if it were common it would be to our deep disgrace. I endeavour invariably to take all the service myself for my own sake, and I think also for the people's. I do not believe that "anybody will do for the praying." No,sirs, it is my solemn conviction that the prayer is one of the most weighty, useful, and honourable parts of the service, and that it ought to be even more considered than the sermon. There must be no putting up of anybodies and nobodies to pray, and then the selection of the abler man to preach. It may happen through weakness, or upon a special occasion, that it may be a relief to the minister to have some one to offer prayer for him; but if the Lord has made you love your work you will not often or readily fulfil this part of it by proxy. If you delegate the service at all, let it be to one in whose spirituality and present preparedness you have the fullest confidence; but to pitch on a giftless brother unawares, and put him forward to get through the devotions is shameful.
"Shall we serve heaven with less respect
Than we do minister to our gross selves?"
Appoint the ablest man to pray, and let the sermon be slurred sooner than the approach to heaven. Let the Infinite Jehovah be served with our best; let prayer addressed to the Divine Majesty be carefully weighed, and presented with all the powers of an awakened heart and a spiritual understanding. He who has been by communion with God prepared to minister to the people, is usually of all men present the most fit to engage in prayer; to lay out a programme which puts up another brother in his place, is to mar the harmony of the service, to rob the preacher of an exercise which would brace him for his sermon, and in many instances to suggest comparisons between one part of the service and the other which ought never to be tolerated. If unprepared brethren are to be sent into the pulpit to do my praying for me when I am engaged to preach, I do not see why I might not be allowed to pray, and then retire to let these brethren do the sermonizing. I am not able to see any reason for depriving me of the holiest, sweetest and most profitable exercise which my Lord has allotted me; if I may have my choice, I will sooner yield up the sermon than the prayer. Thus much I have said in order to impress upon you that you must highly esteem public prayer, and seek of the Lord for the gifts and graces necessary to its right discharge.
Those who despise all extempore prayer will probably catch at these remarks and use them against it, but I can assure them that the faults adverted to are not common among us, and are indeed almost extinct; while the scandal caused by them never was, at the worst, so great as that caused by the way in which the liturgical service is often performed. Far too often is the church service hurried through in a manner as indevout as if it were a ballad-singer's ditty. The words are parroted without the slightest appreciation of their meaning; not sometimes, but very frequently, in the places set apart for Episcopal worship, you may see the eyes of the people, and the eyes of the choristers, and the eyes of the parson himself, wandering about in all directions, while evidently from the very tone of the reading there is no feeling of sympathy with what is being read.4 I have been at funerals when the burial service of the church of England has been galloped through so indecorously that it has taken all the grace I had to prevent my throwing a hassock at the creature's head. I have felt so indignant that I have not known what to do, to hear, in the presence of mourners whose hearts were bleeding, a man rattling through the service as if he were paid by the piece, and had more work to follow, and therefore desired to get it through as quickly as possible. What effect he could think he was producing, or what good result could come from words jerked forth and hurled out with vengeance and vehemence, I cannot imagine. It is really shocking to think of how that very wonderful burial service is murdered, and made into an abomination by the mode in which it is frequently read. I merely mention this because, if they criticise our prayers too severely, we can bring a formidable countercharge to silence them. Better far, however, for us to amend our own blunders than find fault with others.
In order to make our public prayer what it should be, the first necessary is, that it must be a matter of the heart. A man must be really in earnest in supplication. It must be true prayer, and if it be such, it will, like love; cover a multitude of sins. You can pardon a man's familiarities and his vulgarities too, when you clearly see that his inmost heart is speaking to his Maker, and that it is only the man's defects of education which create his faults, and not any moral or spiritual vices of his heart. The pleader in public must be in earnest; for a sleepy prayer---what can be a worse preparation for a sermon? A sleepy prayer---what can make people more dislike going up to the house of God at all? Cast your whole soul into the exercise. If ever your whole manhood was engaged in anything, let it be in drawing near unto God in public. So pray, that by a divine attraction, you draw the whole congregation with you up to the throne of God. So pray, that by the power of the Holy Spirit resting on you, you express the desires and thoughts of everyone present, and stand as the one voice for the hundreds of beating hearts which are glowing with fervour before the throne of God.
Next to this, our prayers must be appropriate. I do not say go into every minute detail of the circumstances of the congregation. As I have said before, there is no need to make the public prayer a gazette of the week's events, or a register of the births, deaths, and marriages of your people, but the general movements that have taken place in the congregation should be noted by the minister's careful heart. He should bring the joys and sorrows of his people alike before the throne of grace, and ask that the divine benediction may rest upon his flock in all their movements, their exercises, engagements, and holy enterprises, and that the forgiveness of God may be extended to their shortcomings and innumerable sins.
Then, by way of negative canon, I should say, do not let your prayer be long. I think it was John Macdonald who used to say, "If you are in the spirit of prayer, do not be long, because other people will not be able to keep pace with you in such unusual spirituality; and if you are not in the spirit of prayer, do not be long, because you will then be sure to weary the listeners." Livingstone says of Robert Bruce, of Edinburgh, the famous co-temporary of Andrew Melville, "No man in his time spoke with such evidence and power of the Spirit. No man had so many seals of conversion; yea, many of his hearers thought no man, since the apostles, spake with such power. He was very short in prayer when others were present, but every sentence was like a strong bolt shot up to heaven. I have heard him say that he wearied when others were long in prayer; but, being alone, he spent much time in wrestling and prayer." A man may, on special occasions, if he be unusually moved and carried out of himself, pray for twenty minutes in the long morning prayer, but this should not often happen. My friend, Dr. Charles Brown, of Edinburgh, lays it down, as a result of his deliberate judgment, that ten minutes is the limit to which public prayer ought to be prolonged. Our Puritanic forefathers used to pray for three-quarters of an hour, or more, but then you must recollect that they did not know that they would ever have the opportunity of praying again before an assembly, and therefore, took their fill of it; and besides, people were not inclined in those days to quarrel with the length of prayers or of sermons so much as they do nowadays. You cannot pray too long in private. We do not limit you to ten minutes there, or ten hours, or ten weeks if you like. The more you are on your knees alone the better. We are now speaking of those public prayers which come before or after the sermon, and for these ten minutes is a better limit than fifteen. Only one in a thousand would complain of you for being too short, while scores will murmur at your being wearisome in length. "He prayed me into a good frame of mind," George Whitfield once said of a certain preacher, "and if he had stopped there, it would have been very well; but he prayed me out of it again by keeping on." The abundant long suffering of God has been exemplified in his sparing some preachers, who have been great sinners in this direction; they have done much injury to the piety of God's people by their long-winded orations, and yet God, in his mercy, has permitted them still to officiate in the sanctuary. Alas! for those who have to listen to pastors who pray in public for five-and-twenty minutes, and then ask God to forgive their "shortcomings"! Do not be too long, for several reasons. First, because you weary yourselves and the people; and secondly, because being too long in prayer, puts your people out of heart for hearing the sermon. All those dry, dull, prolix talkifications in prayer, do but blunt the attention, and the ear gets, as it were, choked up. Nobody would think of blocking up Ear-gate with mud or stones when he meant to storm the gate. No, let the portal be cleared that the battering-ram of the gospel may tell upon it when the time comes to use it. Long prayers either consist of repetitions, or else of unnecessary explanations which God does not require; or else they degenerate into downright preachings, so that there is no difference between the praying and the preaching, except that in the one the minister has his eyes shut, and in the other he keeps them open. It is not necessary in prayer to rehearse the Westminster Assembly's Catechism. It is not necessary in prayer to relate the experience of all the people who are present, or even your own. It is not necessary in prayer to string a selection of texts of Scripture together, and quote David, and Daniel, and Job, and Paul, and Peter, and every other body, under the title of "thy servant of old." It is necessary in prayer to draw near unto God, but it is not required of you to prolong your speech till everyone is longing to hear the word "Amen."
One little hint I cannot withhold--never appear to be closing, and then start off again for another five minutes. When friends make up their minds that you are about to conclude, they cannot with a jerk proceed again in a devout spirit. I have known men tantalize us with the hope that they were drawing to a close, and then take a fresh lease two or three times; this is most unwise and unpleasant.
Another canon is--do not use cant phrases. My brethren, have done with those vile things altogether; they have had their day, and let them die. These pieces of spiritual fustian cannot be too much reprobated. Some of them are pure inventions; others are passages taken from the Apocrypha; others are texts fathered upon Scripture, but which have been fearfully mangled since they came from the Author of the Bible. In the Baptist Magazine for 1861 I made the following remarks upon the common vulgarities of prayer-meetings. "Cant phrases are a great evil. Who can justify such expressions as the following? 'We would not rush into thy presence as the unthinking (!!) horse into the battle.' As if horses ever did think, and as if it were not better to exhibit the spirit and energy of the horse than the sluggishness and stupidity of the ass! As the verse from which we imagine this fine sentence to be derived has more to do with sinning than with praying, we are glad that the phrase is on its last legs. 'Go from heart to heart, as oil from vessel to vessel,' is probably a quotation from the nursery romance of 'Ali Baba, and the Forty Thieves,' but as destitute of sense, Scripture, and poetry, as ever sentence could be conceived to be. We are not aware that oil runs from one vessel to another in any very mysterious or wonderful manner; it is true it is rather slow in coming out, and is therefore an apt symbol of some people's earnestness; but surely it would be better to have the grace direct from heaven than to have it out of another vessel---a Popish idea which the metaphor seems to insinuate, if indeed it has any meaning at all. 'Thy poor unworthy dust,' an epithet generally applied to themselves by the proudest men in the congregation, and not seldom by the most moneyed and grovelling, in which case the last two words are not so very inappropriate. We have heard of a good man who, in pleading for his children and grandchildren, was so completely beclouded in the blinding influence of this expression, that he exclaimed, 'O Lord, save thy dust, and thy dust's dust, and thy dust's dust's dust.' When Abraham said, 'I have taken upon me to speak unto the Lord, which am but dust and ashes,' the utterance was forcible and expressive; but in its misquoted, perverted, and abused form, the sooner it is consigned to its own element the better. A miserable conglomeration of perversions of Scripture, uncouth similes, and ridiculous metaphors, constitute a sort of spiritual slang, the offspring of unholy ignorance, unmanly imitation, or graceless hypocrisy; they are at once a dishonour to those who constantly repeat them, and an intolerable nuisance to those whose ears are jaded with them."
Dr. Charles Brown, of Edinburgh, in an admirable address at a meeting of the New College Missionary Association, gives instances of current misquotations indigenous to Scotland, which sometimes, however, find their way across the Tweed. By his permission, I shall quote at length. "There is what might be called an unhappy, sometimes, quite grotesque, mingling of Scripture texts. Who is not familiar with the following words addressed to God in prayer, 'Thou art the high and lofty One that inhabiteth eternity, and the praises thereof'! which is but a jumble of two glorious texts, each glorious taken by itself--both marred, and one altogether lost indeed, when thus combined and mingled. The one is Isaiah lvii. 15, 'Thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy.' The other is, Psalm xxii. 3, 'Thou art holy, O thou that inhabitest the praises of Israel.' The inhabiting of the praises of eternity, to say the least, is meagre; there were no praises in the past eternity to inhabit. But what a glory is there in God's condescending to inhabit, take up his very abode, in the praises of Israel, of the ransomed church. Then there is an example nothing less than grotesque under this head, and yet one in such frequent use that I suspect it is very generally regarded as having the sanction or Scripture. Here it is, 'We would put our hand on our mouth, and our mouth in the dust, and cry out, Unclean, unclean; God be merciful to us sinners.' This is no fewer than four texts joined, each beautiful by itself. First, Job xl. 4, 'Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth.' Second, Lamentations iii. 29, 'He putteth his mouth in the dust; if so be there may be hope.' Third, Leviticus xiii. 45, where the leper is directed to put a covering upon his upper lip, and to cry, Unclean, unclean. And fourth, the publican's prayer. But how incongruous a man's first putting his hand on his mouth, then putting his mouth in the dust, and, last of all, crying out, etc.! The only other example I give is an expression nearly universal among us, and, I suspect, almost universally thought to be in Scripture, 'In thy favour is life, and thy lovingkindness is better than life.' The fact is, that this also is just an unhappy combination of two passages, in which, the term life is used in altogether different, and even incompatible senses, namely, Psalm lxiii. 3, 'Thy lovingkindness is better than life,' where, evidently, life means the present temporal life.
"A second class may be described as unhappy alterations of Scripture language. Need I say that the 130th Psalm, 'Out of the depths,' etc., is one of the most precious in the whole book of the Psalms? Why must we have the words of David and of the Holy Ghost thus given in public prayer, and so constantly that our pious people come all to adopt it into their social and family prayers, 'There is forgiveness with thee, that thou mayest be feared, and plenteous redemption that thou mayest be sought after,' or 'unto'? How precious the simple words as they stand in the Psalm (verse 4), 'There is forgiveness with thee, that thou mayest be feared' (verses 7, 8); 'With the Lord there is mercy, and with him is plenteous redemption; and he shall redeem Israel from all his iniquities!' Again, in this blessed Psalm, the words of the third verse, 'If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?' too seldom are left us in their naked simplicity, but must undergo the following change, 'If thou wert strict to mark iniquity,' etc. I remember in my old college days, We used to have it in a much more offensive shape, 'If thou wert strict to mark and rigorous to punish!' Another favourite change is the following, 'Thou art in heaven, and we upon earth; therefore let our words be few and well ordered.' Solomon's simple and sublime utterance (full of instruction, surely, on the whole theme I am dealing with) is, 'God is in heaven, and thou upon earth; therefore let thy words be few.' Eccles. v. 2. For another example under this class see how Habakkuk's sublime words are tortured, 'Thou art of purer eyes than to behold evil, and canst not look on sin without abhorrence.' The words of the Holy Ghost are (Heb. i. 13), 'Thou art of purer eyes than to behold evil. and canst not look on iniquity.' Need I say that the power of the figure, 'canst not look on iniquity' is nearly lost when you add that God can look on it, only not without abhorrence!
"A third class is made up of meaningless pleonasms, vulgar, common-place redundancies of expression, in quoting from the Scriptures. One of these has become so universal, that I venture to say you seldom miss it, when the passage referred to comes up at all. 'Be in the midst of us' (or, as some prefer to express it, somewhat unfortunately, as I think, 'in our midst'), 'to bless us, and to do us good.' What additional idea is there in the last expression, 'and to do us good'? The passage referred to is Exodus xx. 24, 'In all places where I record my name, I will come unto you, and I will bless you.' Such is the simplicity of Scripture. Our addition is, 'Bless us, and do us good.' In Daniel iv. 35, we read the noble words, 'None can stay his hand, or say unto him, What doest thou?' The favourite change is, 'None can stay thy hand from working.' 'Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him!' This is changed, 'Neither hath it entered into the heart of man to conceive the things.' Constantly we hear God addressed as 'the hearer and answerer of prayer,' a mere vulgar and useless pleonasm, for the Scripture idea of God's hearing prayer is just his answering it--'O thou that hearest prayer, unto thee shall all flesh come;' "Hear my prayer O Lord;' , I love the Lord because he hath heard my voice and my supplications.' Whence, again, that common-place of public prayer, 'Thy consolations are neither few nor small'? The reference, I suppose, is to those words of Job, 'Are the consolations of God small with thee?' So one scarce ever hears that prayer of the seventy-fourth Psalm, 'Have respect to the covenant, for the dark places of the earth are full of the habitations of cruelty,' without the addition, 'horrid cruelty;' nor the call to prayer in Isaiah, 'Keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth,' without the addition, 'the whole earth;' nor that appeal of the Psalmist, 'Whom have I in heaven but thee, and there is none upon earth that I desire beside thee,' without the addition, 'none in all the earth.' These last may seem small matters, indeed. And so they are, nor were worth finding fault with, did they occur but occasionally. But viewed as stereotyped common-places, weak enough in themselves, and occurring so often as to give an impression of their having Scripture authority. I humbly think they ought to be discountenanced and discarded--banished wholly from our Presbyterian worship. It will, perhaps surprise you to learn that the only Scripture authority for that favourite, and somewhat peculiar expression, about the 'wicked rolling sin as a sweet morsel under their tongue,' is the following words in the book of Job (xx. 12), 'Though wickedness be sweet in his mouth, though he hide it under his tongue.'"
But enough of this. I am only sorry to have felt bound in conscience to be so long upon so unhappy a subject. I cannot, however, leave the point without urging upon you literal accuracy in all quotations from the word of God.
It ought to be a point of honour among ministers always to quote Scripture correctly. It is difficult to be always correct, and because it is difficult, it should be all the more the object of our care. In the halls of Oxford or Cambridge it would be considered almost treason or felony for a fellow to misquote Tacitus, or Virgil, or Homer; but for a preacher to misquote Paul, or Moses, or David, is a far more serious matter, and quite as worthy of the severest censure. Mark, I said a "fellow," not a freshman, and from a pastor we expect, at least, equal accuracy in his own department as from the holder of a fellowship. You who so unwaveringly believe in the verbal-inspiration theory (to my intense satisfaction), ought never to quote at all until you can give the precise words, because, according to your own showing, by the alteration of a single word you may miss altogether God's sense of the passage. If you cannot make extracts from Scripture correctly, why quote it at all in your petitions? Make use of an expression fresh from your own mind, and it will be quite as acceptable to God as a scriptural phrase defaced or clipped. Vehemently strive against garblings and perversions of Scripture, and renounce for ever all cant phrases, for they are the disfigurement of free prayer.
I have noticed a habit among some--I hope you have not fallen into it--of praying with their eyes open. It is unnatural, unbecoming, and disgusting. Occasionally the opened eye uplifted to heaven may be suitable and impressive, but to be gazing about while professing to address the unseen God is detestable. In the earliest ages of the church the fathers denounced this unseemly practice. Action in prayer should be very little used, if at all. It is scarcely comely to lift and move the arm, as if in preaching; the outstretched arms however, or the clasped hands, are natural and suggestive when under strong holy excitement. The voice should accord with the matter, and should never be boisterous, or self-asserting: humble and reverent let those tones be in which man talketh with his God. Doth not even nature itself teach you this? If grace does not I despair.
With special regard to your prayers in the Sabbath services, a few sentences may be useful. In order to prevent custom and routine from being enthroned among us, it will be well to vary the order of service as much as possible. Whatever the free Spirit moves us to do, that let us do at once. I was not till lately aware of the extent to which the control of deacons has been allowed to intrude itself upon ministers in certain benighted churches. I have always been accustomed to conduct religious services in the way I have thought most suitable and edifying, and I never have heard so much as a word of objection, although I trust I can say I live on the dearest intimacy with my officers; but a brother minister told me this morning, that on one occasion, he prayed in the morning service at the commencement instead of giving out a hymn, and when he retired into the vestry, after service, the deacons informed him that they would have no innovations. We hitherto understood that Baptist churches are not under bondage to traditions and fixed rules as to modes of worship, and yet these poor creatures, these would-be lords, who cry out loudly enough against a liturgy, would bind their minister with rubrics made by custom. It is time that such nonsense were forever silenced. We claim to conduct service as the Holy Spirit moves us, and as we judge best. We will not be bound to sing here and pray there, but will vary the order of service to prevent monotony. Mr. Hinton, I have heard, once preached the sermon at the commencement of the service, so that those who came late might at any rate have an opportunity to pray. And why not? Irregularities would do good, monotony works weariness. It will frequently be a most profitable thing to let the people sit quite still in profound silence for two or five minutes. Solemn silence makes noble worship.
True prayer is not the noisy sound
That clamorous lips repeat,
But the deep silence of a soul
That clasps Jehovah's feet.
Vary the order of your prayers, then, for the sake of maintaining attention, and preventing people going through the whole thing as a clock runs on till the weights are down.
Vary the length, of your public prayers. Do you not think it would be much better if sometimes instead of giving three minutes to the first prayer and fifteen minutes to the second, you gave nine minutes to each? Would it not be better sometimes to be longer in the first, and not so long in the second prayer? Would not two prayers of tolerable length he better than one extremely long and one extremely short? Would it not be as well to have a hymn after reading the chapter, or a verse or two before the prayer? Why not sing four times, occasionally? Why not be content with two hymns, or only one, occasionally? Why sing after sermon? Why, on the other hand, do some never sing at the close of the service? Is a prayer after sermon always, or even often, advisable? Is it not sometimes most impressive? Would not the Holy Spirit's guidance secure us a variety at present unknown? Let us have anything so that our people do not come to regard any form of service as being appointed, and so relapse into the superstition from which they have escaped.
Vary the current of your prayers in intercession. There are many topics which require your attention; the church in its weakness, its backslidings, its sorrows, and its comforts; the outside world, the neighbourhood, unconverted hearers, the young people, the nation. Do not pray for all these every time, or otherwise your prayers will be long and probably uninteresting. Whatever topic shall come uppermost to your heart, let that be uppermost in your supplications, There is a way of taking a line of prayer, if the Ho]y Spirit shall guide you therein, which will make the service all of a piece, and harmonize with the hymns and discourse. It is very useful to maintain unity in the service where you can; not slavishly, but wisely, so that the effect is one. Certain brethren do not even manage to keep unity in the sermon, but wander from Britain to Japan, and bring in all imaginable subjects; but you who have attained to the preservation of unity in the sermon might go a little farther, and exhibit a degree of unity in the service, being careful in both the hymn, and the prayer, and the chapter, to keep the same subject prominent. Hardly commendable is the practice, common with some preachers, of rehearsing the sermon in the last prayer. It may be instructive to the audience, but that is an object altogether foreign to prayer. It is stilted, scholastic, and unsuitable; do not imitate the practice.
As you would avoid a viper, keep from all attempts to work up spurious fervour in public devotion. Do not labour to seem earnest. Pray as your heart dictates, under the leading of the Spirit of God, and if you are dull and heavy tell the Lord so. It will be no ill thing to confess your deadness, and bewail it, and cry for quickening; it will be real and acceptable prayer; but simulated ardour is a shameful form of lying. Never imitate those who are earnest. You know a good man who groans, and another whose voice grows shrill when he is carried away with zeal, but do not therefore moan or squeak in order to appear as zealous as they are. Just be natural the whole way through, and ask of God to be guided in it all.
Lastly--this is a word I utter in confidence to yourselves--prepare your prayer. You say with astonishment, "Whatever can you mean by that?" Well, I mean what some do not mean. The question was once discussed in a society of ministers, "Was it right for the minister to prepare his prayer beforehand? It was earnestly asserted by Borne that it was wrong; and very properly so. It was with equal earnestness maintained by others that it was right; and they were not to be gainsayed. I believe both parties to have been right. The first brethren understood by preparing the prayer, the studying of expressions, and the putting together of a train of thought, which they all said was altogether opposed to spiritual worship, in which we ought to leave ourselves in the hand of God's Spirit to be taught of him both as to matter and words. In these remarks we altogether agree; for if a man writes his prayers and studies his petitions, let him use a liturgy at once. But the brethren in opposition, meant by preparation quite another thing, not the preparation of the head, but of the heart, which consists in the solemn consideration beforehand of the importance of prayer, meditation upon the needs of men's souls, and a remembrance of the promises which we are to plead; and thus coming before the Lord with a petition written upon the fleshy tables of the heart. This is surely better than coming to God at random, rushing before the throne at haphazard, without a definite errand or desire. "I never am tired of praying," said one man, "because I always have a definite errand when I pray." Brethren, are your prayers of this sort? Do you strive to be in a fit frame to lead the supplications of your people? Do you order your cause in coming before the Lord? I feel, my brethren, that we ought to prepare ourselves by private prayer for public praying. By living near to God we ought to maintain prayerfulness of spirit, and then we shall not fail in our vocal pleadings. If anything beyond this is to be tolerated, it would be the commitment to memory of the Psalms and parts of Scripture containing promises, supplications, praises, and confessions, such as may be helpful in the act of prayer. It is said of Chrysostom, that he had learned his Bible by heart, so as to be able to repeat it at his pleasure: no wonder that he was called golden-mouthed. Now, in our converse with God, no speech can be more appropriate than the words of the Holy Ghost--"Do as thou hast said," will always prevail with the Most High. We counsel, therefore, the committing to memory of the inspired devotional exercises of the word of truth, and then your continued reading of the Scriptures will keep you always furnished with fresh supplications, which will be as ointment poured forth, filling the whole house of God with its fragrance, when you present your petitions in public before the Lord. Seeds of prayer thus sown in the memory will yield a constant golden harvest, as the Spirit shall warm your soul with, hallowed fire in the hour of congregational prayer. As David used the sword of Goliath for after victories, so may we at times employ a petition already answered, and find ourselves able to say with the son of Jesse, "There is none like unto it," as God shall yet again fulfil it in our experience.
Let your prayers be earnest, full of fire, vehemence, prevalence. I pray the Holy Ghost to instruct every student of this College so to offer public prayer, that God shall always be served of his best. Let your petitions be plain and heart-felt; and while your people may sometimes feel that the sermon was below the mark, may they also feel that the prayer compensated for all.
Much more might be said, perhaps should be said, but time and strength both fail us, and so we draw to a close.
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1 "Denique sine monitore, quia de pectore oramus." Tertulliani Apologet. C. 30.
2 Justin Martyr, Apol. I, c. 68, p. 270. Ed Otto.
3 A Discourse concerning Liturgies and their Imposition. Vo. XV, Owen's Works, Goold's Edition.
4 It is but fair to admit, and we do so with pleasure, that of late years this fault has grown more and more rare.
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