_All the minister's efforts will be vanity or worse than vanity if he
have not unction. Unction must come down from heaven and spread a
savour and feeling and relish over his ministry; and among the other
means of qualifying himself for his office, the Bible must hold the
first place, and the last also must be given to the Word of God and
prayer._—RICHARD CECIL.
In the Christian system unction is the anointing of the Holy Ghost,
separating unto God's work and qualifying for it. This unction is the
one divine enablement by which the preacher accomplishes the peculiar
and saving ends of preaching. Without this unction there are no true
spiritual results accomplished; the results and forces in preaching do
not rise above the results of unsanctified speech. Without unction the
latter is as potent as the pulpit.
This divine unction on the preacher generates through the Word of God
the spiritual results that flow from the gospel; and without this
unction, these results are not secured. Many pleasant impressions may be
made, but these all fall far below the ends of gospel preaching. This
unction may be simulated. There are many things that look like it, there
are many results that resemble its effects; but they are foreign to its
results and to its nature. The fervour or softness excited by a pathetic
or emotional sermon may look like the movements of the divine unction,
but they have no pungent, penetrating, heart-breaking force. No
heart-healing balm is there in these surface, sympathetic, emotional
movements; they are not radical, neither sin-searching nor sin-curing.
This divine unction is the one distinguishing feature that separates
true gospel preaching from all other methods of presenting truth. It
backs and interpenetrates the revealed truth with all the force of God.
It illumines the Word and broadens and enrichens the intellect and
empowers it to grasp and apprehend the Word. It qualifies the preacher's
heart, and brings it to that condition of tenderness, of purity, of
force and light that are necessary to secure the highest results. This
unction gives to the preacher liberty and enlargement of thought and
soul—a freedom, fulness, and directness of utterance that can be secured
by no other process.
Without this unction on the preacher the gospel has no more power to
propagate itself than any other system of truth. This is the seal of its
divinity. Unction in the preacher puts God in the gospel. Without the
unction, God is absent, and the gospel is left to the low and
unsatisfactory forces that the ingenuity, interest, or talents of men
can devise to enforce and project its doctrines.
It is in this element that the pulpit oftener fails than in any other
element. Just at this all-important point it lapses. Learning it may
have, brilliancy and eloquence may delight and charm, sensation or less
offensive methods may bring the populace in crowds, mental power may
impress and enforce truth with all its resources; but without this
unction, each and all these will be but as the fretful assault of the
waters on a Gibraltar. Spray and foam may cover and spangle; but the
rocks are there still, unimpressed and unimpressible. The human heart
can no more be swept of its hardness and sin by these human forces than
these rocks can be swept away by the ocean's ceaseless flow.
This unction is the consecration force, and its presence the continuous
test of that consecration. It is this divine anointing on the preacher
that secures his consecration to God and his work. Other forces and
motives may call him to the work, but this only is consecration. A
separation to God's work by the power of the Holy Spirit is the only
consecration recognized by God as legitimate.
The unction, the divine unction, this heavenly anointing, is what the
pulpit needs and must have. This divine and heavenly oil put on it by
the imposition of God's hand must soften and lubricate the whole
man—heart, head, spirit—until it separates him with a mighty separation
from all earthly, secular, worldly, selfish motives and aims, separating
him to everything that is pure and Godlike.
It is the presence of this unction on the preacher that creates the stir
and friction in many a congregation. The same truths have been told in
the strictness of the letter, but no ruffle has been seen, no pain or
pulsation felt. All is quiet as a graveyard. Another preacher comes, and
this mysterious influence is on him; the letter of the Word has been
fired by the Spirit, the throes of a mighty movement are felt, it is the
unction that pervades and stirs the conscience and breaks the heart.
Unctionless preaching makes everything hard, dry, acrid, dead.
This unction is not a memory or an era of the past only; it is a
present, realized, conscious fact. It belongs to the experience of the
man as well as to his preaching. It is that which transforms him into
the image of his divine Master, as well as that by which he declares the
truths of Christ with power. It is so much the power in the ministry as
to make all else seem feeble and vain without it, and by its presence to
atone for the absence of all other and feebler forces.
This unction is not an inalienable gift. It is a conditional gift, and
its presence is perpetuated and increased by the same process by which
it was at first secured; by unceasing prayer to God, by impassioned
desires after God, by estimating it, by seeking it with tireless ardour,
by deeming all else loss and failure without it.
How and whence comes this unction? Direct from God in answer to prayer.
Praying hearts only are the hearts filled with this holy oil; praying
lips only are anointed with this divine unction.
Prayer, much prayer, is the price of preaching unction; prayer, much
prayer, is the one, sole condition of keeping this unction. Without
unceasing prayer the unction never comes to the preacher. Without
perseverance in prayer, the unction, like the manna overkept, breeds
worms.