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There is one thing more which I should like to say before closing this somewhat miscellaneous introductory lecture. I would not have come to lecture to you on this subject if I were not a firm believer in preaching. If in what has been already said I have seemed to depreciate its results, this is only because my ideal is so high of what the pulpit ought to do, and might do.[5] I do not, indeed, separate preaching from the other parts of a minister's life, such as the conducting of the service of the sanctuary, the visitation of the congregation, and taking part in more general public work. As I go on, it will be seen, that, so far from undervaluing these, I hold them to be all required even to produce a healthy pulpit power. Yet preaching is the central thing in our work. I believe in it, because Christ Himself set His stamp on it. Read His sayings, and you will see that this was what He sent forth the servants of His kingdom to do. "Christ," says St. Paul, "sent me not to baptize, but to preach the Gospel"; not, I think, thereby ignoring baptism, but putting it and all other ceremonies in their proper place of subordination to the preaching of the Word.
It is often charged against the evangelical, and especially the free, Churches at the present day, that they give preaching a position of too great prominence in public worship; and we are counselled to yield the central place to something else. It is put to us, for example, whether our people should not be taught to come to church for the purpose of speaking to God rather than in order to be spoken to by man. This has a pious sound; but there is a fallacy in it. Preaching is not merely the speaking of a man. If it is, then it is certainly not worth coming to church for. Preaching, if it is of the right kind, is the voice of God. This we venture to say while well aware of its imperfections. In the best of preaching there is a large human element beset with infirmity; yet in all genuine preaching there is conveyed a message from Heaven. And, while it is good for people to go to church that they may speak to God, it is still better to go that He may speak to them. Nor, where God is authentically heard speaking to the heart, will the response of the heart in the other elements of worship be lacking. It is the reception of God's message of free grace and redeeming love which inspires the true service of praise and prayer; and without this the service of the Church is soulless ceremonial.[6]
From another side disparagement is frequently cast upon preaching in our day. It is said that the printing-press has superseded the preacher, and must more and more supersede him. Formerly, when people could not read, and literature was written only for scholars, the pulpit was a power, because it was the only purveyor of ideas to the multitude; but now the common man has other resources: he has books, magazines, the newspaper: and he can dispense with the preacher. To this it might be answered, that the sermon is not the only thing which brings people to church. Where two or three are met together, there are influences generated of a spiritual and social kind which answer to deep and permanent wants of human nature. But there is an answer more direct and conclusive. The multiplication of the products of the printing-press and the possession by the multitude of the power of reading them are certainly among the most wonderful facts of modern times, and, I will add without hesitation, among the most gratifying. But what do they mean for the great majority? In the days before the age of the press arrived people only knew the gossip of their own town, and this absorbed their thoughts and conversation. Now they hear every morning the gossip of a thousand cities from China to Peru. The world has become for the modern man immensely larger and more interesting than it was to his predecessors; and facts about it are accumulated on his mind in overwhelming quantity and bewildering variety. But does this make preaching less necessary to him? It surely makes it far more necessary. He has more need than his fathers had of those supersensible principles which give order and meaning to sensible facts. The larger and more wonderful the world becomes, the more urgent becomes the question of the cause which has produced it; and, the more the figures multiply which the spectators have to watch on the theatre of history, the more indispensable becomes the knowledge of the argument of the drama. If the pulpit has an authentic message to deliver about Him whose thought is the ground of all existence, and whose will of love is the explanation of the pain and mystery of life, the more cultivated and eager the mind of man becomes, then the more indispensable will the voice of the pulpit be felt to be; and a real decay of the power of the pulpit can only be due either to preachers themselves, when, losing touch with the mysteries of revelation, they let themselves down to the level of vendors of passing opinion, or to such a shallowing of the general mind as will render it incapable of taking an earnest interest in the profounder problems of existence.