The National Preacher, Vol. 2. No. 6., Nov. 1827: Or Original Monthly Sermons from Living Ministers

In Short

This periodical serves as a formal vehicle for the dissemination of "Original Monthly Sermons from Living Ministers." The November 1827 issue features a single, focused sermon that functions as a clarion call for the systematic evangelization of cities. By blending scriptural precedent with a contemporary analysis of social influence, the work asserts that cities—as hubs of commerce, press, and policy—dictate the moral character of the entire country. It remains a historical artifact of the Second Great Awakening, documenting the intense organizational zeal of American Protestantism during the 1820s.

The Story

The argument begins with the foundational conviction that the early apostles were specifically directed to begin their ministry in Jerusalem, the epicenter of political and spiritual opposition. From this premise, the text moves to an examination of Christ’s own ministry, which is presented as being intentionally centered on cities like Jericho, Capernaum, and Jerusalem. The author contends that this was no coincidence, but a deliberate strategy to reach the greatest number of people and to exert the widest possible influence.

As the narrative of the argument unfolds, the text draws heavily upon the Book of Acts, framing it as a record of early urban revivals. The author details the success of the apostles in cosmopolitan centers such as Antioch, Ephesus, and Corinth—places defined by intense idolatry, commerce, and "active depravity." The author argues that because these cities were "theatres of the Holy Spirit’s first and most illustrious achievements," they must serve as the primary targets for modern Christian effort.

The focus then shifts from biblical history to the immediate, practical realities of 1827. The author paints a stark picture of the modern city as a place where the "adversary reigns with peculiar power." Yet, he refuses to retreat, insisting that the very factors that make cities dangerous—their concentration of wealth, their interconnectedness, and their influence—also make them the most efficient places to conduct mission work. He posits that the unity and organization possible in a city allow for a "concentrated light" that can effectively challenge vice.

The sermon culminates in a vision of national transformation. If the cities are converted, the author argues, the rest of the country will follow. He describes a ripple effect where godly influence flows from the metropolis into the interior, affecting merchants, statesmen, and families alike. The ending is both a challenge and a promise: the author calls upon the "friends of the Redeemer" to utilize their wealth, talent, and energy to act as instruments of this change. He asserts that by focusing on urban regeneration—through Sabbath schools, persistent preaching, and social reform—the church can trigger a national renewal that will ultimately hasten a state of celestial peace, where the "holy city" described in scripture descends to replace the fallen structures of the earthly world.

How It Unfolds

The apostolic precedent The author establishes that the early followers of Christ were specifically commanded to target cities, using Jerusalem as the primary model for strategic expansion. This sets the stage for the argument that modern evangelism must prioritize large populations over scattered rural ones.

The theatre of revivals The text highlights the historical success of the apostles in centers like Ephesus and Corinth, where deeply rooted pagan traditions and systemic iniquity were overcome by the gospel. This serves as proof that even the most corrupt urban environments are capable of rapid and profound moral shifts.

The analysis of urban influence The argument identifies the city as the "strength of the Republic," noting how commerce, the printing press, and political power radiate from these centers to the countryside. By controlling the moral character of the city, the author claims, one essentially controls the character of the nation.

The call to collective action The final movement issues a direct charge to the reader to use their resources, including wealth and influence, to support organized religious efforts in the city. The work concludes with an optimistic appeal for a future where urban centers become "gardens of God," radiating goodness throughout the land.

The People

The text is driven by the voice of William Patton, a minister who acts as the primary strategist for this urban mission. He is a man of intense conviction who views the world through a lens of binary moral struggle—light versus darkness, Christ versus the "adversary." He does not see the city as a neutral space, but as a battlefield.

He addresses "the friends of the Redeemer," a broad audience of motivated, middle-class, or wealthy Christians. He wants them to feel the weight of their responsibility and the potential for their impact. He appeals to their sense of duty, urging them to view their wealth and talents not as personal possessions, but as assets to be "solemnly consecrated" to the cause.

Also present are the "civil fathers"—the local politicians and lawmakers whom Patton challenges to move beyond mere legalism. He wants them to recognize that moral, spiritual instruction is more effective for preventing crime than "statutes, and prisons, and chains." Throughout the discourse, he assumes the presence of a "perishing" population in the city—the "men of business" and "youth of folly"—whom he hopes to convert. By the end, he portrays these people not as lost causes, but as potential "pillars of light" whose transformation is the ultimate prize for a faithful society.

In Its Own Voice

"Oh Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"

(The author uses this biblical lament to emphasize the tragedy of cities that reject the message of the gospel.)

"There the press daily sends out its thousands and its tens of thousands of winged messengers, to excite the passions, to influence the opinions, to control the energies of a nation."

(The author identifies the press as a powerful engine of influence that is headquartered in urban centers.)

"In the mean time, let our civil fathers look well to the execution of laws, which themselves have made, for the suppression of sabbath-breaking and immorality."

(The author demands that government officials take an active role in enforcing moral standards in public life.)

What It's Really About

The work is a treatise on the power of influence and the necessity of strategic focus in social reform. It poses a central question: where should a movement concentrate its resources to achieve the greatest impact? The author’s answer is unapologetically urban-centric. The core argument is that the modern city is the nexus of a nation’s cultural, political, and moral identity. If one wishes to change a society, one must first master its nerve centers. Underlying this is a deep-seated anxiety about the rapid growth of 19th-century cities and a fervent belief that organized religion is the only force capable of providing the moral scaffolding necessary to prevent those cities from collapsing into chaos.

Why Read It Today

Readers interested in the history of American urbanism, the evolution of religious strategy, or the roots of American moral reform movements will find this volume invaluable. It provides a rare, unfiltered look at how early 19th-century preachers perceived the rising metropolises of the industrial era.

The reading experience is intense and repetitive, echoing the cadences of a pulpit delivery. You will encounter a world where the stakes are perpetually viewed as eternal and the rhetoric is heightened to match. Readers should be prepared for the period-specific attitudes of the author, particularly his unquestioning belief in the necessity of Christian hegemony and his often dire, cautionary view of urban life. The text also includes a fascinating appendix, which provides a demographic snapshot of 1827 New York City—listing everything from the number of licensed liquor sellers to the count of local churches. This statistical data offers a tangible, grounded reality that contrasts sharply with the soaring, sometimes abstract, prose of the sermon itself. Ultimately, the book stays with you as a testament to a time when Americans believed their cities were still malleable, and that with enough collective prayer and labor, they could be perfected into something resembling a "holy city."