Taken from the Zion's Herald November 2, 1871
At our
recent camp-meeting, there has been a forward movement all along the lines.
Christians are longing for higher experiences of grace, and panting to be led
to new fields of active labor for God.
The unconverted are thoughtful, serious, and almost persuaded to be
Christians. Pastors cannot be too prompt or too earnest in following up these
advantages. A rousing sermon, a special service for inquirers after pardon or
purity, or even a series of meetings, may be vastly more useful now than at any
future time. If not just yet, the best opportunity will come soon, and the wise
minister will eagerly watch for it, and faithfully improve it.
An
important part of the preparation for such opportunities is a supply of sermons
specially adapted to promote a revival. Admitting that the object of every
sermon is to build up men in holiness, and save souls, there are discourses
able and appropriate to ordinary occasions which would not particularly help
forward a revival.
Many
imagine that an off-hand talk of thirty or forty minutes is all that is needed
in a time of revival. He who carries such a theory into practice will probably
see the interest in his meeting declining when he most desires it to increase.
The sermons that have been most successful in winning souls have been carefully
prepared. They may not have been models of elaboration or literary excellence,
but they have cost thought and prayer and even tears in their preparation. One
of the most valuable chapters in the published works of that veteran
revivalist, now laid aside, James Caughey, is the account of his manner of
preparing the discourses that have turned thousands to God. Each point was carefully studied, and every
part, from the text to the illustration, was made the subject of thorough and
prayerful preparation. He records, that at one time he seemed to be carried far
beyond himself in several sermons hastily thrown together. The result was that
for a few days he neglected preparation, and by so doing well-nigh lost a
battle.
One secret
of the remarkable success of such laborers, is, that, besides using sermons
over and over again, they give their whole time between services to mental and
spiritual preparation for the pulpit, while pastor have much to do outside in
visiting inquirers, etc. Such intercourse with those upon whom the Spirit is
moving, would give the pastor a great advantage if he could transfer the fresh
facts and illustrations and spiritual glow thus gained to sermons already made,
at least in outline. But if, in addition to his outdoor work, he must be daily
getting up new sermons, either the sermons, or the pastoral work, or his
health, probably all three, must suffer.
To lay down
rules, or point to models of the style of preaching needed, would but trammel
the thoughtful minister. Yet there are a few characteristics of all successful
efforts of this kind which cannot be too carefully kept in mind by him who
would equip himself for such a conflict with the hosts of sin.
Simplicity
is one of these. At a time of religious interest, people are not in a mood
to follow long lines of argument, or to appreciate displays of rhetoric. And
their souls are hanging in the balances. Each sermon may decide the destiny of
some of these. The minister’s business is so to present the great truths of the
Gospel, that the humblest mind can see them, and feel their power. And this is
not hard to him who makes the Great Teacher his model.
Directness
is not less important. The most effective revival sermons have but a single
point, and hold the attention to that until the intellect is convinced, the
conscience roused, the heart moved, and the will brought to immediate action.
If this can be done in fifteen minutes, all the better. There will be the more
time for prayer and the work of the laity.
Earnestness
is, if possible, of still greater moment; not rant, but that intensity of
interest which affects the whole man, and impresses all who hear. But it must
be the earnestness of love, not of anger.
Christians cannot be scolded into holiness or activity, nor can sinners
be driving to the cross. Nothing will
more certainly stop a revival, than the impression that a minister is vexed
because people do not seek religion.
Faith
is essential. Not a mere assent to the truths uttered, however cordial, but a
conviction that the word is a message from God, and an expectation that he will
make it effective. Here is the secret of many failures. “The sermon is the end,
not the means.” We do not look for results, and of course do not see them.
But that
which after all is indispensable in revival preaching, is the “unction of the
Holy One.” To quote from one of the Methodist fathers, all this scriptural and
rational preaching will be of no avail unless another means of God’s own
choosing be superadded to give it effect, the light and influence of the Holy
Spirit. This Spirit of live and fire
penetrates in a moment the sinner’s heart, drags out to the view of his
conscience those innumerable crimes which lie concealed under successive layers
of deep and thick darkness, when under that luminous, burning agency he is
compelled to cry out, “God have mercy upon me a sinner.” These words of Dr.
Adam Clarke stirred the heart of the youthful Caughey[1]
and led him to seek earnestly, believingly, constantly for the direct
influences of the Spirit to attend every sermon. The result is in a life of
wonderful usefulness. May the same Spirit fill the hearts and sermons of all
ministers now. Then, above the strife of tongues in this time of political
excitement, will be heard the cry, “What must I do to be saved?” and the shouts
of multitudes redeemed.
[1]
Representative was the revivalism of Rev. James Caughey, an American missionary
sent by the Wesleyan Methodist Church to work in Ontario, Canada from the 1840s through 1864. He
brought in the converts by the score, most notably in the revivals in Canada
West 1851-53. His technique combined restrained emotionalism with a clear call
for personal commitment, coupled with follow-up action to organize support from
converts. It was a time when the Holiness Movement caught fire, with the
revitalized interest of men and women in Christian perfection. Caughey
successfully bridged the gap between the style of earlier camp meetings and the
needs of more sophisticated Methodist congregations in the emerging cities. Peter Bush, "The Reverend James Caughey and Wesleyan
Methodist Revivalism in Canada West, 1851-1856," Ontario History,
Sept 1987, Vol. 79 Issue 3, pp 231-250
