Martin Luther (1520): “The soul can do without anything except the Word of God. . . . The Word is the gospel of God concerning his Son . . . To preach Christ means to feed the soul, make it righteous, set it free, and save it….The Word of God cannot be received . . . by any works whatever, but only by faith.”
John Wycliffe (14th c.): “A Christian should speak Scripture’s words on Scripture’s authority in the form that Scripture displays. . . .The pastor has a three-fold office: first, to feed his sheep spiritually on the Word of God . . . ; second . . . to purge wisely the sheep of disease . . . ; third . . . to defend his sheep from ravening wolves . . . . Sowing the Word of God among his sheep. . . All the duties of the pastor, after justice of life, holy preaching is most to be praised . . . Preaching the gospel exceeds prayer and administration of the sacraments to an infinite degree.”
Alain of Lille (12th c.): “Preaching should not contain jesting words, or childish remarks, or . . . that which results from . . . rhythms . . . These are better fitted to delight the ear than to edify the soul. Such preaching is theatrical and full of buffoonery, and in every way to be condemned.”
Hugh Latimer (16th c.): “Though a preacher be well learned, yet if he lacks that boldness and is faith-hearted, truly he will do but little good . . . When he fears men more than God, he is nothing to be regarded. . . . A preacher is like a ploughman who must first break up the soil; then he plants and waters the seed, to produce a right faith, sometimes weeding them by telling them their faults . . . breaking their stony hearts [so as to] tell them God’s promises to soft hearts. . . .Some are negligent in discharging their office or have done it fraudulently, [making] people ill. . . Many are involved in devilish ploughing, saying, “down with Christ’s cross” and “up with purgatory. Only Christ made purgation and satisfaction.”
John Newton (19th c. – on prayer but works equally for preaching): “Even in the exercise of prayer we profess to draw near to the Lord, the consideration that his eye has little power to . . . prevent our thoughts from wandering . . . to the ends of the earth. What should we think of a person who, being admitted into the king’s presence, upon business of the greatest importance, should break off in the midst of his address, to pursue a butterfly?”
P. T. Forsyth (19th-20th c.): “The orator, at most, may urge men to love their brother, the preacher beseeches them first to be reconciled to their Father. With preaching, Christianity stands or falls because it is the declaration of a gospel. Nay, more – far more; it is the gospel prolonging and declaring itself. . . I note that the Catholic revival of last century (19th), is coincident with complaints elsewhere of the decay of preaching. And if this decay is not preaching itself, there is no doubt of the fact in regard to the pulpit’s estimate and influence with the public. Even if the churches are no less full than before, the people who are there are much less amenable to the preached Word, and more fatally urgent for its brevity. . . . But the great reason why the preacher must return continually to the Bible is that the Bible is the greatest sermon in the world. . . . The Bible, therefore, is there as the medium of the gospel. . . . If we ask what is a modern Christian theology, it is the gospel taking the age seriously, with a real, sympathetic and informed effort to understand it. . . . It takes its stand neither on the spirit of the age, nor on the Christian consciousness, nor on the Christian principle, but on the historic and whole New Testament Christ. . . . . This is actually Luther’s test – does this or that passage ply Christ, preach Christ.”
Gralefrit Theology 
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