POPULAR MISCONCEPTIONS 
 
 <VS TO 
 
 CHRISTIAN FAITH ANDLIFI 
 
 REV. FRAN KT LEE 
 
LIBRARY 
 
 OF THE 
 
 UNIVERSITY OF CALIFORNIA. 
 
 GIKT OF^ 
 
 ^. 
 
 (Jl&J. JuJbO* 
 
 Received , 190 
 
 Accession No. ,..82699. . Class No. 
 
POPULAR 
 
 MISCONCEPTIONS 
 
 AS TO 
 
 CHRISTIAN FAITH AND LIFE 
 
 BY 
 
 REV. FRANK T. LEE 
 N 
 
 BOSTON 
 
 pilgrim 
 
 CHICAGO 
 
THE MEMORIAL PRESS, PLYMOUTH, MASS. 
 
t'} 
 
 TO 
 
 OBERLIN COLLEGE, 
 
 MY ALMA MATER, 
 
 with ever increasing gratitude for its distinctively 
 Christian spirit and its profound influence on the life and 
 character of the thousands who have studied within its 
 walls. 
 
 82689 
 
CONTENTS 
 
 BOOK I 
 
 FAITH 
 CHAPTER PAGE 
 
 I. As to the Basis of Christian Faith 9 
 
 II. As to the Bible 23 
 
 III. As to the Interpretation of Scripture 45 
 
 BOOK II 
 
 LIFE 
 
 IV. As to Beginning the Christian Life 61 
 
 V. As to Living the Christian Life 79 
 
 VI. As to Sanctification or Perfection 92 
 
 VII. As to Experience as a Test of the Reality of 
 
 Divine Grace 104 
 
 VIII. As to Things Specially Needed in Christian 
 
 Life and Character in These Times. 118 
 
 IX. As to the Sources of Christian Contentment 131 
 
 BOOK III 
 
 SERVICE 
 
 X. As to the Duty of Public Confession of Christ 145 
 
 XL As to What Constitutes a Successful Church 167 
 
 XII. As to the Kind of Preaching Needed in Our Age 186 
 
 XIII. As to Foreign Missions 2 8 
 
 BOOK IV 
 
 THE DIVINE SOURCE 
 
 XIV. As to the Nature and Work of the Holy Spirit 243 
 
BOOK I 
 FAITH 
 
POPULAR MISCONCEPTIONS AS TO THE BASIS OF 
 CHRISTIAN FAITH 
 
 The central object of Christian faith is Jesus Christ. 
 He is the corner-stone of the Christian system. But 
 what is the foundation of our faith in Jesus Christ? 
 What is the ultimate basis upon which the superstructure 
 of the Christian system rests the bed-rock of our convic- 
 tion of its reality, of its truth, and of our confidence in it? 
 The misconceptions which prevail upon this point, not 
 alone among skeptics and cavilers, but among Christian 
 people as well, are numerous and radical. This fact leads 
 to a confusion and an embarrassment of mind on the 
 part of the latter, of which the opponents of Christianity, 
 ever on the alert, are not slow to take advantage. 
 
 There are those who entertain the idea that the basis 
 of the Christian system is a creed. This, to their minds, 
 is the final authority by which men must stand or fall in 
 matters of religious belief. If this gives way, or if any 
 article of it fails, the whole superstructure must fall. 
 Than this there could hardly be a graver misconception. 
 A creed is merely a summary of what some person, or 
 a number of persons, conceive to be the fundamental truths 
 of the Christian religion. This summary is not inspired, 
 nor is it necessarily free from error. It is a human pro- 
 duction, an attempt to set forth in an orderly way the 
 great truths of the Christian system, which are contained 
 in the Scriptures, but which are nowhere formulated in 
 them. 
 
 But as men agree in accepting the Bible as a whole 
 who yet differ in their judgments as to the interpreta- 
 tion of some parts of it, or as to what constitute its 
 
I0 POPULAR MISCONCEPTIONS 
 
 fundamental and essential teachings, or as to their relative 
 importance, there is naturally more or less difference in 
 their statements or creeds. Before they can affiliate 
 closely, or engage together effectively in Christian service, 
 it is of vital consequence that they be substantially agreed 
 as to the foundations upon which they stand. Other- 
 wise, occasions of discord are likely to arise. It is but 
 natural, therefore, that persons of similar opinions go 
 apart and draw up statements embodying their views. 
 What they thus formulate constitutes their platform or 
 creed. In this way most of the historic creeds have 
 had their origin. 
 
 So long as a creed serves as a basis of union in matters 
 of religious belief, or as a rallying-point for aggressive 
 Christian effort, it is of real convenience and practical 
 value. But when its importance is unduly magnified, 
 and it is reckoned as of equal or even greater authority 
 than the Word of God, from which it was derived, and 
 is regarded with corresponding reverence, it becomes an 
 occasion of endless confusion and untold mischief. 
 
 From the nature of the case, therefore, a creed cannot 
 properly be regarded as the ultimate foundation of the 
 Christian faith. 
 
 But may not the foundation which we are seeking, the 
 final authority in things religious, be found in the Chris- 
 tian Church? Was it not intended that the Church 
 should be a depository of the oracles of God, and the 
 authorized interpreter of these oracles to men? Was it 
 not declared that the gates of hell should not prevail 
 against it? Are we not, for these reasons, justified in 
 locating here the ultimate basis of the Christian faith ? 
 
 So some appear to think. The Church is regarded by 
 them as virtually, if not actually, infallible the court 
 of last resort, to which final appeal must be made. Thus 
 salvation hinges upon acceptance of its authorized teach- 
 ings and upon membership in it. There are serious 
 difficulties in maintaining such a position as this. While 
 
BASIS OF CHRISTIAN FAITH XI 
 
 the Church is a divine institution, it is a human institution 
 as well, and is composed of very imperfect, fallible people. 
 The Church is divine in its origin, in its ideal, in its 
 Head, but, as it exists on the earth, it has often shown 
 itself to be decidedly human. 
 
 Furthermore, there are numerous divisions or sections 
 of the Church universal. Each of these, with more or 
 less urgency, claims to be the one true Church. Which 
 of these divisions is to be recognized as the court of 
 appeal? We naturally have our church preferences, 
 but others, no less sincere, and whose judgment may be 
 equally sound, prefer other branches or denominations 
 than those we favor. Who shall decide between us? 
 Further, no section of the Church has always been so 
 consistent in its actions, or so free from error or bias in 
 its deliverances, as to warrant a claim of infallibility, 
 or as possessing final authority in matters of faith. Nor 
 is there anything in Scripture to sustain the claim that 
 the mere intellectual acceptance of the tenets of the visible 
 Church, or any portion of it, or of membership in it, 
 ensures salvation. The vital thing is personal union 
 with Jesus Christ. The Savior makes this the one and 
 only condition of salvation. 
 
 The Church, as instituted by Christ, was designed to 
 be the main agency for promoting his cause and kingdom 
 in the world. In spite of imperfections, it has been of 
 immense service to mankind, and was never more efficient 
 in its ministrations than it is to-day. The value of its 
 testimony to the reality, power and divine origin of 
 Christianity cannot be estimated too highly. But this 
 is far from making it the foundation of the Christian 
 faith. 
 
 It is often asserted that the Bible, the inspired Word 
 of God, is the foundation of our faith; that this is the 
 bed-rock upon which we are to stand; that if this give 
 way, if the discoveries or the investigations of science 
 in any respect weaken or undermine any of its declara- 
 
12 POPULAR MISCONCEPTIONS 
 
 tions, or if any error, however slight, be found in it, or 
 if some book included in the Scripture canon be proved 
 not properly to belong to it, or not to have been written 
 by the man whose name it bears ; that this would destroy 
 the foundation of the Christian system, and compel us 
 to surrender the hopes as to the future life which we 
 have so long and so fondly cherished. 
 
 This many have feared. Conceding that some or all 
 of the suggestions above made should become true, what 
 reasons would we then have for the direful apprehensions 
 suggested? In what way would the essential teachings 
 of the Bible be thereby impaired? How would its 
 authority in moral and spiritual things, which are the 
 only vital things, be in the least disturbed? Some 
 theories of inspiration might require revision in order to 
 correspond with the facts, but the Bible itself would still 
 remain our authority in spiritual things, the only infal- 
 lible rule of faith and practice. 
 
 Although the questions suggested are not at all dis- 
 turbing to one who has given the subject careful study, 
 and is able to take comprehensive views of the scope and 
 ruling purpose of Scripture, they are nevertheless a 
 stumbling-block to many professing Christians and to 
 many honest inquirers. Hence there are difficulties in 
 making the Bible, even as an inspired volume, the only 
 foundation of Christianity. This is to impose unneces- 
 sary burdens upon the defenders of the faith; to raise 
 questions which may not be easily answered. Not that 
 it is impossible to answer them, but that many Christians 
 are unable to do so. 
 
 In such circumstances it is important to inquire if there 
 is not some other and better way of presenting the matter; 
 if some position may not be taken which is less exposed 
 to assault, or from which attacks may be warded off with 
 less difficulty. Is there not some Gibraltar fortress of 
 defence wherein one may be absolutely secure ? 
 
 Fortunately there is such a position, whose importance 
 
BASIS OF CHRISTIAN FAITH ^ 
 
 and strength have been recognized and appreciated in 
 growing degree by Christian scholars in recent years. 
 Some, indeed, regard this position as furnishing the only 
 true foundation, solid and immovable, for Christian faith. 
 This position is not found in the acceptance of any creed, 
 although the value of creeds is not to be disparaged. Nor 
 is it to be found in the Church or in any portion of the 
 same. Nor is it in any dogma or definition of inspiration, 
 although the fact and principle of inspiration are not to 
 be set aside. Nor is it even in the Bible itself as a sacred 
 book, firmly as it has stood through ages of fierce assault. 
 The ultimate foundation of Christianity, as many com- 
 petent judges declare, is a dual one, historic and experi- 
 mental. The superstructure of the Christian faith rests, 
 first of all, upon the solid and enduring rock of historic 
 evidence; secondly, upon the confirmation of the same in 
 the experience of men of every age, race and clime. 
 
 Notice, first, the historical basis of Christianity. Cer- 
 tain incontrovertible historic facts, which have never been 
 set aside or seriously disturbed by all the mighty assaults 
 of ancient or modern criticism, constitute this basis. 
 They relate primarily to the person of Jesus Christ, the 
 Christ of history, the Word made flesh. To present 
 this argument in compact yet comprehensive form, we 
 may quote from Dr. George P. Fisher, of New Haven, 
 one of the clearest and ablest writers of the times upon 
 this subject : 
 
 The Christian religion is made up of, or springs out of events 
 which form a part of the history of mankind. They occurred at a 
 definite epoch, and in a particular province of the Roman Empire. 
 Some of the historians of these events, indeed, whose veracity has 
 never been successfully impeached. although no age has been free 
 from attempts to do so, set their narratives in connection with 
 universal history, by their incidental references to recognized his- 
 torical characters, nations and political events. Thus Christianity is 
 fundamentally and preeminently an historical religion. The central 
 figure and fact of this set of historical facts is Jesus Christ, the 
 superiority of whose character over any character known to history, 
 or ever conceived in human thought, and whose uplifting, ennobling 
 influence upon the world's life no one can deny. The facts per- 
 taining to him and his life, his mighty deeds, remarkable as they 
 
I 4 POPULAR MISCONCEPTIONS 
 
 arc, his resurrection from the dead, are all established, as they must 
 be, if at all, in precisely the same way as facts in regard to any other 
 historical character; as, Julius Caesar, Alexander, Socrates, Plato, 
 Cromwell, and others, only with far greater certainty. The records 
 of his life, written by Matthew, Mark, Luke, and John, and to some 
 extent by Paul, regarded simply as any other historical documents, 
 and entirely apart from any thought of their relation to the Bible, 
 as they must be in matters so momentous, considered simply as 
 secular or profane history, on the same footing with it, these 
 records have been subjected to the severest imaginable tests, and to 
 the fires of a remorseless criticism, as no other records ever were, 
 and this for ages ; and yet, so strong have they proved themselves 
 to be, that some of the most able and determined opponents of the 
 inspiration of the Scriptures and of the supernatural have been 
 constrained to acknowledge them as truly historical and entitled to 
 credit on grounds entirely apart from any theory of inspiration. 
 
 This would seem to be conclusive in regard to the 
 historical basis of the Christian faith. It is faith in a 
 great history. It is a religion which rests upon historic 
 facts. Nor is it limited to those facts which are set forth 
 in the few conceded historic books of the New Testament, 
 although these are adequate to establish the historic 
 character of Christianity. Properly regarded, this history 
 reaches back through prophets, sages, kings and patri- 
 archs, to the time of the earliest annals extant, and 
 includes whatsoever in the Old Testament relates to the 
 Christ of history by way of anticipation, or whatever, 
 outside of the conceded historic books in the New Testa- 
 ment, in any way refers to the fulfilment of those predic- 
 tions. What is more, the Christian faith alone, of all 
 the religions of the w r orld, is primarily a religion of his- 
 toric facts, and it alone can successfully challenge the 
 most searching investigation. 
 
 We see, therefore, how comprehensive, how strong and 
 unassailable this historical argument or foundation is, 
 and how by accepting it, without in any way disparaging 
 the sacred volume, or the fact of inspiration, we are 
 relieved of many painful and constantly recurring embar- 
 rassments. 
 
 The validity and importance of the experimental proof, 
 or confirmation, have been recognized and appreciated in 
 
BASIS OF CHRISTIAN FAITH ^ 
 
 a growing degree especially since it was set forth and 
 emphasized at the beginning of the century by Schleier- 
 macher of Berlin. His argument is really the argument 
 of the early New England fathers. It is based upon the 
 warranted assumption that the experiences of the indi- 
 vidual soul are as valid evidence in the sphere of religion 
 as are material facts in the realm of nature. If a man 
 is conscious of a new power or force imparted to him 
 through prayer to Christ and faith in him, by virtue of 
 which he is enabled to live righteously, soberly, godly, 
 as he could not otherwise do, that is a fact of experience, 
 and it is to be reckoned as such. If the same experience 
 comes to another person, the reality of the experience of 
 the first is thereby confirmed. If now this experience is 
 testified to by others, by all, indeed, who have fulfilled 
 the conditions upon which this spiritual power is prom- 
 ised, and this not in one age simply or by one class or 
 race of people, but by all classes and in all ages, the 
 testimony as to the reality of the experience and of the 
 spiritual force accompanying it would seem to be undeni- 
 able. 
 
 As a matter of fact, whenever one does receive the 
 gospel of Jesus Christ in good faith, and allows it freely 
 to operate within him i. e., whenever one does as the 
 New Testament tells him to do, turns from sin and enters 
 upon a life of obedience to Christ he at once experi- 
 ences a sense of God's forgiving love; there is no longer 
 any condemnation; the grace of God is imparted to him, 
 just as the New Testament declares. By means of this 
 grace, he is able to gain victories over self and evil habit; 
 his life is gradually transformed morally; he becomes 
 superior to trial, is buoyed up in sorrow, is girded for the 
 endurance of all manner of hardships; he is inspired for 
 service, his deeper cravings are satisfied, his soul's aspira- 
 tions are met; the graces of the Spirit are developed in 
 him ; old things pass away, all things become new. These 
 are some of the fruits or practical results of the grace 
 
1 6 POPULAR MISCONCEPTIONS 
 
 of God when it is received into one's heart and life 
 through faith in Jesus Christ. 
 
 The same or similar results are experienced by others 
 who follow the same directions or fulfil the same con- 
 ditions. It is so to-day, it has been so ever since the 
 glad tidings were first announced, and it has been so 
 among all classes and conditions of men in all parts 
 of the earth. This gospel is distinctly traceable to the 
 time of Christ, to Christ himself as its author, who first 
 announced it to men. Thus the reality of the grace of 
 God, the truth of the religion and teachings of Christ, 
 the uniform character of the results produced in those 
 who receive the gospel, are confirmed by experience, and 
 the deeper and more thorough this experience is, the 
 more clearly are the truths of the New Testament teach- 
 ings and the reality of the Christian religion demon- 
 strated. 
 
 This proof, like that from history, is more compre- 
 hensive than might at first appear. It includes every- 
 thing which relates to men's experience of Christ simply 
 as a teacher, which is all that some admit him to be, as well 
 as that which relates to men's experience when they 
 receive him as their only Saviour from sin. Experience 
 also proves the perfect adaptedness of the Christian 
 religion to all the profounder needs of human nature, and 
 thus meets the most exacting demands of man's nature as 
 a rational being. 
 
 Does all this signify nothing? Must all this go for 
 naught ? Rather does it not signify everything ? Accept- 
 ing the reality and the validity of this internal evidence, 
 and its correspondence with and confirmation of the 
 external or historical proofs of Christianity, how can we 
 longer doubt the truth of the gospel of Jesus Christ, or 
 that in it we have the one and only heaven-designed 
 provision for the profounder needs of man, or of his 
 spiritual nature? In short, what no other religion has 
 ever been able to do for man, what no philosophy has ever 
 
BASIS OF CHRISTIAN FAITH if 
 
 accomplished, the religion of Christ is doing, and has 
 been doing, since the time when it was first introduced 
 into the world. Thus it is shown to be the only effective 
 remedy or antidote for sin which has ever been made 
 known, even the power of God unto salvation; to be 
 perfectly adapted to the needs of universal human nature. 
 Thus is it manifestly the one religion which is destined 
 ultimately to prevail over all the earth. Occasional testi- 
 mony here and there to the effect that all this has been 
 tried without such results, is to be taken, if at all, as 
 exceptional, with the moral certainty that some essential 
 condition has been lacking. 
 
 Thus we have the two-fold, complementary, unassail- 
 able proof, the outer and the inner, the historical and the 
 experimental, of the reality, the effectiveness, the divine 
 origin, of the religion of Jesus Christ. Here we have 
 the solid foundation, the broad, all-inclusive, ultimate 
 basis upon which the Christian faith and the Christian 
 system rest. Thus we see that although the position 
 which men formerly took, with the inspired Bible for a 
 basis, was so strong as to resist all efforts to overthrow 
 it for more than seventeen centuries, the position which 
 we have taken, on the basis of history and experience, 
 the Jesus of history being the chief corner-stone, is so 
 strong that it stands secure, its enemies even being judges. 
 In the light of all this, it is not strange perhaps that 
 modern infidel writers and platform lecturers and hostile 
 critics on the streets evade, or take care not to recognize, 
 even if they understand, the vital point at issue. 
 
 With these questions as to the foundation of Christian- 
 ity settled, and other cumulative proofs ranging- them- 
 selves about them, or upon them, let any one in sincerity 
 and in truth but fasten his gaze upon the person of 
 Christ thus historically revealed, whose religion is 
 experimentally confirmed, upon his sinless character, his 
 marvelous power, his mighty works, his self-sacrificing 
 
 1 1 
 
iS POPULAR MISCONCEPTIONS 
 
 love, his resurrection, and his ascension to heaven, it will 
 be strange, indeed, if one is not, like multitudes before 
 him, overwhelmed with conviction, and constrained, as 
 was the doubting disciple of old, to cry out, "My Lord and 
 my God." 
 
 We are now prepared to notice some of the practical 
 advantages growing out of a recognition of these facts, 
 and of the transference of the main defence of Christian- 
 ity to the citadel of history and experience : 
 
 1. The first advantage is, that even if some of the 
 theories of inspiration which have prevailed, especially 
 the verbal theory, viz., that every word and letter and 
 dot of the text of Scripture was dictated by the Holy 
 Spirit in such a way that the writer himself was little 
 else than a machine, a typewriter, a stenographer, making 
 use of no powers or faculties of his own, simply transcrib- 
 ing or copying what was given him, the human element 
 being thus practically left out of the account even if this 
 view could not be sustained (few now assert it), we 
 should still be secure; there would be no occasion for dis- 
 turbance. Our faith rests upon something more firm and 
 unchanging than any single dogma or theory. 
 
 2. Again, even if it should be proven that the authen- 
 ticity of some clause, or verse, or passage, or chapter, or 
 even book of the present Scripture collection cannot be 
 maintained; or if errors or discrepancies or wrong num- 
 bers or dates should be pointed out; or if the historicity 
 of certain Old Testament narratives should no longer be 
 upheld, even then no one would have occasion for anxiety. 
 Our faith does not rest upon the verbal accuracy of every 
 word or passage of Scripture. It rests, rather, upon the 
 solid rock of historic fact and experimental confirmation 
 of that fact. So long as this two-fold proof cannot be 
 set aside, we need not let go our confidence in Christ, or 
 surrender any of the hopes which his words of promise 
 have awakened. It is well to guard ourselves against 
 
BASIS OF CHRISTIAN FAITH ig 
 
 allowing these merely minor and secondary questions, 
 which have little or nothing to do with the real essence 
 of Scripture, so to fill our thought as to prevent a proper 
 appreciation of that which is vital. 
 
 3. This position gives us every advantage in meeting 
 the opponents of Christianity or of the Scriptures. The 
 majority of the objections they urge are simply such as 
 have been urged time and again in the ages past, and as 
 often refuted. It is rare that any really new objection is 
 raised. But not every Christian may have answers ready 
 when the difficulties are presented. Nor is it necessary 
 that he should. It by no means follows that these diffi- 
 culties cannot be met, because a particular Christian may 
 not be able to meet them. Only a Biblical scholar, with 
 the most complete equipment, is able to cover the whole 
 ground in his thought. Suppose, for instance, one were 
 to be pressed with difficulties about the exterminating 
 wars of the Jews, or the deluge, or the imprecatory 
 psalms, or about David's morality or lack of it, or about 
 slavery and polygamy in Old Testament times, or about 
 the sun's standing still, or about the book of Jonah, he can 
 simply say that these questions have nothing to do, 
 necessarily, with the real foundation of his faith. These 
 objections, important as it may be to answer them, do not, 
 after all, touch the main question. They are merely side 
 issues. One may tell his opponents to criticize the char- 
 acter of Jesus Christ, if they feel competent to do so; or 
 the historic records concerning him; or to invalidate the 
 argument from Christian experience. So long as the 
 Christ of history remains, and his religion continues to 
 produce the same results in human experience as in the 
 past, the arguments and objections of unbelievers are of 
 little consequence. 
 
 4. There is encouragement here for such as desire to 
 be numbered among the followers of Christ, but who are 
 honestly perplexed over many things pertaining to the 
 Scriptures. For the terms of salvation agree perfectly 
 
20 POPULAR MISCONCEPTIONS 
 
 with what has been said. It is nowhere stated that one 
 must believe the Bible, or everything in the Bible, in order 
 to be saved. There are good and sufficient reasons for 
 accepting the Scriptures, as we have them, but this is 
 not the condition of salvation. It is over and over again 
 declared, " Believe on the Lord Jesus, and thou shalt 
 be saved." It is important to get Christ disentangled, so 
 to speak, in our thought, from all creeds, even from the 
 Bible itself, so that he stand out distinctly and apart from 
 everything else before the mind. When one succeeds in 
 doing this, the whole matter of the gospel and of personal 
 religion is greatly simplified. Sometimes, indeed, the 
 experience comes to the soul with the force of a fresh 
 revelation from heaven. The essential thing, first of all, 
 is to believe on and to obey the personal Jesus Christ. 
 
 To say this is not to disparage the Word of God, or 
 anything contained in it. In more highly exalting Christ, 
 who is the central figure of the Bible, the central character 
 of history, and the moral luminary of the world, we none 
 the less appreciate the Scriptures, which give us the his- 
 torical account of him, furnishing us with the settings of 
 the picture, constantly pointing to him, and presenting 
 to us his teachings. We are simply calling attention to 
 the facts in the case. The effort is to relieve the minds 
 of any who find a stumbling-block at the very threshold 
 of the Christian life in the fancy that it is required of 
 them, as perhaps the essential and vital thing, to believe 
 a long line of particulars, extending from the first man 
 to the consummation of all things. This is a serious mis- 
 apprehension of the real truth of the matter. No one 
 need trouble himself, at the outset, with any of these 
 perplexing questions, or about the immoralities which 
 prevailed in the twilight of the race. All these questions 
 may be dismissed from the thought. The true starting- 
 point of investigation is to satisfy oneself as to the histori- 
 cal reliability of the record, and the experimental reality 
 of the Christian faith. The vital thing for salvation, first 
 
BASIS OF CHRISTIAN FAITH 2 I 
 
 of all, is personal union with, and loyalty to, the personal 
 Christ. All through the New Testament the personal 
 Christ is held up as the object of faith and obedience. 
 Let one but yield himself in loving, trusting self-sur- 
 render to him, to the Christ of the Gospels and of history, 
 and all the rest which is really important will in due 
 time be made plain. "If any man willeth to do his 
 will, he shall know of the teaching." And even if 
 one's difficulties are never all solved, even though inter- 
 rogation-points continue to be scattered all over the Bible 
 field, nevertheless he will be sure of his foundation, for 
 his feet will be planted on the Rock of Ages. 
 
 5. A final advantage to be noted is this, that a general 
 recognition of this historic and experimental basis as the 
 ultimate foundation of Christian faith, with the Christ of 
 history as its central figure, would do rriuch to remove 
 long-standing obstacles to Christian union and help 
 greatly to promote it. 
 
 As compared with this all-important question, such 
 questions, for instance, as those relating to church polity, 
 which has been a leading factor in keeping Christendom 
 divided; or to the sacraments and mode of observing 
 them, which ought long ago to have been relegated to the 
 realm of individual liberty; or to theological distinctions, 
 whose importance has been greatly exaggerated; the 
 relative minor consequence of such questions as these, im- 
 portant as they may be in their place, would more and 
 more clearly appear. A large liberty of opinion might 
 be safely permissible in regard to other things, if men 
 were thoroughly agreed in regard to their relation to the 
 personal Christ. Other questions have their place and 
 their importance; this has a central place, and is all- 
 important. With the truth recognized that Jesus Christ, 
 the central fact of human history, is the divine Son of 
 God, the moral and spiritual luminary of the world, the 
 final authority in things spiritual, the only hope for all 
 mankind, apart from whom none can be saved, all the 
 
22 POPULAR MISCONCEPTIONS 
 
 great doctrines of the Christian system would assume 
 their relative positions, while upon this broad basis 
 Christian people everywhere, of whatever name, might, if 
 they would, stand together, presenting an unbroken front 
 to the world ; might cooperate together in aggressive serv- 
 ice, going forward in battle array, with mighty, ever- 
 increasing moral and spiritual momentum, to destroy the 
 works of the devil and to build up the kingdom of God; a 
 power which nothing could withstand, and the time would 
 not be remote when He, whose right it is, would every- 
 where be recognized and reign supreme as King of kings, 
 and Lord of lords. 
 
II 
 
 POPULAR MISCONCEPTIONS AS TO THE BIBLE 
 
 Conspicuous among the large historical paintings which 
 adorn the Parliament building at London, is one repre- 
 senting the departure of the Pilgrims on their voyage 
 across the Atlantic, to seek a home and religious liberty 
 in a new and untried land. Very noticeable in the fore- 
 front and center of the picture is an open volume. That 
 volume is the Bible, devotion to whose principles 
 prompted the hazardous journey of those early fathers, 
 and nerved them to heroic endurance of its hardships and 
 trials. In the Capitol at Washington is another paint- 
 ing which represents the landing of the Pilgrims on these 
 inhospitable shores. The same book significant and 
 prophetic fact! is still in the forefront; a book whose 
 principles lie at the foundation, as they also constitute the 
 framework, of the Christian civilization which these Pil- 
 grims were instrumental in establishing in this country. 
 
 Wonderful as this book is, and marvelous as has been 
 its history; a book which seeks and promotes the highest 
 welfare of men, so easy of comprehension that he who 
 runs may read; a book which is more loved and revered 
 than any other, and for which multitudes would go to the 
 stake : it is nevertheless true that no book is more misun- 
 derstood than the Bible, none is the object of more 
 unthinking prejudice, none is more bitterly hated. Why 
 is this ? 
 
 First of all is a lack of acquaintance with the contents 
 of the Bible, and a consequent lack of appreciation of its 
 spirit and aim. The knowledge of many persons re- 
 specting the sacred Word is gathered from flippant, in- 
 discriminating and hostile talk about it on the streets; 
 
 23 
 
24 POPULAR MISCONCEPTIONS 
 
 from misrepresentations and caricatures on the platform 
 and in the press, made by those who are never weary of 
 holding up crude and obsolete beliefs to ridicule; from the 
 extreme views of narrow-minded though well disposed 
 believers, who are far from representing the consensus of 
 opinion of the great body of intelligent Christian people, 
 or the latest results of the ripest Christian scholarship. 
 It is from such sources as these that many of these critics 
 of the Bible obtain their stock in trade; upon them many 
 of the prevailing misconceptions respecting the sacred 
 Word are based. They spring not from a personal 
 knowledge of its contents, but rather, if one may so say, 
 from personal ignorance of them. 
 
 Another source of misconception and of unbelief as re- 
 lated to the Bible is to be found in a not unnatural re- 
 bound of the mind, when it begins to think for itself, from 
 the traditional beliefs, bordering upon superstition, if not 
 actually superstitious, which one has been taught to 
 cherish, to the opposite and equally unreasonable extreme 
 of believing little or nothing at all. Instead of seeking a 
 golden mean of truth, one determines to part company 
 with all religious belief, although this last position is 
 as irrational as the first. Illustrations of this experience 
 appear among those reared in the Mormon faith, with its 
 spurious "revelations" to one Joseph Smith. Among 
 those trained in other faiths in which there is more or less 
 of a superstitious element, or in homes or surroundings 
 where unreasonably rigid and severe religious views have 
 prevailed, many pass through a similar experience. 
 
 The hostility of another class is to be traced directly to 
 a wicked heart. The Bible everywhere insists upon 
 purity of character and righteousness of life; is in deadly 
 opposition to sin of every kind ; points out the danger and 
 the penalty of violating God's law. Chafing under re- 
 straint, loving darkness rather than light, men often blind 
 their eyes to the teachings of the Bible and set themselves 
 violently against them. 
 
MISCONCEPTIONS OF THE BIBLE 2 $ 
 
 Ignorance of what the Bible contains, mental rebound 
 from early servitude to beliefs which are unwarranted to 
 an equally unreasonable opposite extreme, and a down- 
 right wickedness of heart which chafes under restraint, 
 these are the causes of much of the misconception, pre- 
 judice and hostility against the Word of God. 
 
 These misconceptions are of every variety and are well- 
 nigh numberless. Thus it is said that the Bible stands 
 in the way of human progress, civilization, intellectual 
 culture; that it supports and encourages slavery, 
 polygamy and kindred evils; in general has an immoral 
 tendency ; that there is claimed for it an infallibility which 
 extends to every particle, and an inspiration which 
 reaches to every dot and every letter and every word, 
 embracing also the division into chapter and verse, and 
 even the headings of the chapter; that it abounds in dis- 
 crepancies and contradictions; that it claims that in the 
 completeness in which it was given to men there is no 
 place for a human element in its composition; that it is 
 therefore an unreal book, having little relation to practical 
 life; that its prophecies set forth the entire future of the 
 world's history, down to its minutest details ; that all parts 
 of the Bible are equally inspired, equally important, and 
 that salvation hinges upon an unhesitating acceptance of 
 everything which it contains. 
 
 By setting forth a few facts concerning the origin and 
 composition of the Bible, its alleged mysteries and moral 
 difficulties, and by pointing out the true criterion by which 
 to judge of its practical value, many of the widely spread 
 misconceptions in reference to its nature may be corrected. 
 
 i. First of all, it is important clearly to understand 
 just why God reveals himself to men; what the authentic 
 record of this revelation is; what are its real object and 
 aim. If one enters St. Peter's at Rome, supposing it to be 
 a dwelling-house, an arsenal, or a workshop, one can 
 neither interpret its arrangement nor properly judge of 
 its fitness to the end designed. One does not know 
 
26 POPULAR MISCONCEPTIONS 
 
 what that end is. Starting with the wrong idea, one's 
 conceptions are of course erroneous. Only as one regards 
 the structure, with its altars and chapels and various ap- 
 pointments, in the light of the fact that it is a cathedral, 
 and that it is intended for certain religious ends, can one 
 appreciate it, or form any proper judgment respecting it. 
 So no one can interpret the Bible aright, save as one conies 
 to it with some adequate conception of its purpose. 
 Otherwise, one has no business to attempt to interpret it, 
 least of all to palm off one's own conclusions as authori- 
 tative for the misleading of others. 
 
 What, then, is the design of revelation, or of the Bible, 
 which is the record of that revelation? The Bible no- 
 where claims to be a scientific text-book or treatise, a 
 manual or authority upon philosophy, poetry, literature, 
 or astronomy, although it makes frequent references to 
 them all. Its purpose is moral and spiritual. It was 
 designed to reveal God and his will to men. It was 
 given to teach men how to lead spiritual lives, to present 
 the motives for leading them, and for abandoning every 
 form of wrong-doing and unholy thinking; for being 
 obedient to God, righteous and kind in all human rela- 
 tions. The Bible was given to promote the highest wel- 
 fare of men in this life, by showing them how to avoid its 
 perils and its disasters, and how to secure for themselves 
 an abundant entrance into the more glorious life to come. 
 This is what the Bible is for, primarily. To this end it 
 was given, for this purpose it was inspired, and in this 
 respect we believe it to be infallible. Anything aside 
 from this main purpose is incidental and secondary. The 
 poetry and philosophy, the geology and astronomy of the 
 Bible, are of minor importance. Were errors in some of 
 these departments to be proven, this would in no degree 
 invalidate the authority of the Bible in moral and spiritual 
 things. Whether there are or are not errors or dis- 
 crepancies in the Scriptures is an open question. 
 
 As a matter of fact, however, many of these so-called 
 
MISCONCEPTIONS OF THE BIBLE 2 / 
 
 errors are not difficult of explanation. Some of them 
 may be attributed to faulty translations. Others arise 
 from mistakes in transcription by hand, which was the 
 only method of multiplying copies of the Bible prior to 
 the invention of printing. In other cases still, a more 
 complete acquaintance with all the circumstances would 
 establish the essential accuracy of the Scripture statement. 
 For example, it is reported in one of the four Gospels, that 
 Christ ascended from Olivet ; in another, that it was from 
 Bethany. But Bethany was a village on the eastern slope 
 of Mount Olivet. Thus it was from Olivet in either 
 case that the ascension took place. This is but one of 
 numerous instances in which a larger knowledge of the 
 facts would effectually dispose of charges of discrepancy 
 and contradiction in Biblical statements. 
 
 If, from the sum total of these supposed errors which 
 are charged up against the Scriptures, we deduct all 
 which may be easily explained, the number remaining will 
 be exceedingly small. More than this, the supposed 
 errors themselves will appear to be exceedingly trivial. 
 Nor is it impossible that, as time advances and knowledge 
 increases, the remaining errors, or most of them, and all 
 other difficulties for which as yet no satisfactory solution 
 has been discovered, may be explained. In any event, 
 the authority of the Bible with respect to moral and spiri- 
 tual ends, which constitutes its declared object, will remain 
 undisturbed. It is in the light of this purpose that the 
 Scriptures are to be studied and interpreted. Entering 
 upon the study of the Bible with a sympathetic 
 and reverent spirit, one will be surprised at the 
 rapidity with which difficulties vanish, and will perceive 
 the absurdity of the dictum that one must believe every- 
 thing within its lids or expose one's soul to the peril of 
 everlasting perdition. There are good and sufficient 
 reasons for accepting the Word of God as we have it, but 
 that is by no means the condition of salvation. The one 
 and only condition of salvation is repentance and faith 
 
2& POPULAR MISCONCEPTIONS 
 
 repentance, or a turning from sin in full purpose of heart 
 and faith, or a turning to Jesus Christ in obedience and 
 trust. 
 
 2. Not a few misconceptions respecting the Bible 
 would be removed by an intelligent recognition of the 
 method which God employed in revealing himself and his 
 will to men. This method was to adapt himself to human 
 conditions and limitations. From time to time, and with 
 gradually increasing clearness, he made known his will 
 through "holy men of old," who "spake as they were 
 moved by the Holy Spirit." This he did in connection 
 with the circumstances and as growing out of the needs 
 of the times in which the Scripture writers lived. Some- 
 times this revelation had reference to local and temporary 
 conditions, sometimes great principles of universal appli- 
 cation were set forth, yet all had direct or indirect relation 
 to God's ultimate purpose of human redemption. It 
 was made in its completeness in the fulness of time, or 
 when the world was ripe for it, in the person of God's 
 Son, Jesus Christ. "God, having of old time spoken unto 
 the fathers in the prophets by divers portions and in divers 
 manners, hath at the end of these days spoken unto us in 
 his Son," who was "the effulgence of his glory, and the 
 very image of his substance" (Heb. 1:1-3). In the Bible 
 we have an authentic account or record of this gradual 
 or progressive revelation of God to men. 
 
 The men through whom God thus spoke in different 
 periods were of differing occupations, temperaments and 
 degrees of culture. These differences are manifest in the 
 literary quality and style of their utterances or writings. 
 Thus there is a human element in the Bible as well as a 
 divine. Its origin was from above, in the thought and 
 purpose of God, but its composition was upon earth, grew 
 out of earthly conditions, and was by men of like passions 
 with ourselves. This assertion is not entirely in har- 
 mony with the view that the Bible, as we have it, even our 
 English version of it, with its headings and divisions into 
 
MISCONCEPTIONS OF THE BIBLE 29 
 
 chapters and verses, came directly and unchanged from 
 the hand of God. Yet with all their differences and 
 peculiarities, each of these men spoke or wrote under the 
 impulse of the divine Spirit. This insured the marvelous 
 unity of the Scriptures in moral and spiritual matters, in 
 spite of diversity of authorship and the topics under con- 
 sideration. 
 
 So far as known, no one of the original documents of 
 the Scriptures in which this revelation of God is embodied 
 is now in existence, yet so many copies of them were made 
 from time to time before the invention of printing, and 
 preserved, that it is possible without difficulty, and in 
 spite of any slight errors which may have accidentally 
 crept in through the transcribing processes, to determine 
 the original text especially of the New Testament with an 
 almost assured certainty. Whether there were or were 
 not errors in the original documents themselves, it is of 
 course impossible to know. 
 
 It has been the work of men to divide the Bible into 
 chapters and verses. Although these divisions are not 
 in every instance strictly natural or logical, no serious 
 inconvenience has followed from this. From time to 
 time translations of the Bible from the Greek and Hebrew 
 tongues, in which it was originally written, into other lan- 
 guages have appeared. Some of these translations have 
 become historic. Though not always entirely accurate 
 in every particular, they have, as linguistic knowledge in- 
 creased, brought us closer and closer to the mind of God. 
 The revision, in recent years, of the common English or 
 King James' version, is an advance upon all previous 
 translations, and, although there is still room for improve- 
 ment, this revision is a great work, and its value will be 
 more and more appreciated as the years pass. The lack 
 of anything in the printed page of the old version to in- 
 dicate the poetic sections in which the Bible abounds is 
 in part, though not entirely, remedied in the new version. 
 
 3. A recognition of the principle of the gradualness 
 
30 POPULAR MISCONCEPTIONS 
 
 or the progressive character of God's revelation of moral 
 and spiritual truth to men would furnish a key to the 
 solution of many of the so-called moral difficulties of the 
 Bible. 
 
 The claim made by some is that the Old Testament 
 teaches and endorses slavery, polygamy, and other great 
 evils. Such charges as these have proved an embarrass- 
 ment to many Christian people, have often been 
 stumbling-blocks to honest seekers after the truth, and 
 have furnished occasion for sneering criticism and con- 
 tempt of the Bible on the part of many of its foes. 
 
 But what consistency or common sense is there in ap- 
 plying the standards of our age, with its noon-day blaze of 
 sunlight upon moral questions, to the conduct of men 
 who lived thousands of years ago in a dim moral twilight? 
 The race in its infancy was not prepared to receive or ap- 
 preciate the full disclosure of moral and spiritual truth, 
 any more than the children of a family in their immaturity 
 can do so now. Men in the early period of the race were 
 but children in moral and spiritual things, and this fact 
 was taken into account in all God's dealings with them. 
 This is made plain in the Old Testament record. For a 
 long time it was necessary to overlook many things in 
 men's conduct which would not be passed by when they 
 were more mature. The times of that early ignorance, 
 we are told, God "winked at," i. e., took little notice of, as 
 wise parents overlook many things in their very young 
 children, which they would not disregard in the case of 
 those older and more mature. This was precisely God's 
 method of dealing with his ancient people in their moral 
 childhood. Many of the evils which existed, and which 
 could not be uprooted at once, were overlooked until the 
 people were more enlightened, or until the fulness of time 
 should come, when he would make and they would receive 
 the full revelation of himself and his will in the person of 
 his Son, Jesus Christ. Then their evil ways would no 
 longer be passed by. Then they would everywhere be 
 
MISCONCEPTIONS OF THE BIBLE $i 
 
 commanded to repent. In the light of this principle of 
 the gradualness of revelation, and this from necessity, we 
 can see how there might be a seeming endorsement of 
 evils, when in reality there was none whatever. 
 
 Slavery and polygamy, those twin evils, once existed 
 nearly everywhere. They could not be done away at a 
 single stroke, any more than can the evils of intemperance 
 and the liquor-traffic now. But laws were made to re- 
 strain, restrict and mitigate these evils, in the confident 
 expectation that the development of higher ideas and a 
 better sentiment among men, which were even then ger- 
 minating, would in time, of themselves, work their 
 overthrow. They were not endorsed or encouraged at 
 all. They were only tolerated for the time being, be- 
 cause of the hardness of men's hearts. Time was 
 required for their overthrow then, as is the case with pre- 
 vailing evils now. 
 
 Coming to New Testament times, we find that Christ 
 did not attack the evils of his day directly. He did that 
 which was wiser and better. He inculcated such ideas 
 and principles as would of themselves work their over- 
 throw in due time. He thus quietly laid dynamite 
 trains, as it were, under slavery, kingcraft, priestcraft, 
 and all forms of oppression, and these have been explod- 
 ing all along the centuries, overwhelming one evil after 
 another, as they are doing to-day, and as they will con- 
 tinue to do until every evil is destroyed. 
 
 Thus, instead of upholding slavery, polygamy and 
 other evils, the whole tenor of the teachings of the Bible, 
 and the entire spirit of it, are in deadly hostility to them 
 all. As a matter of fact, wherever the Bible has been re- 
 ceived and its principles have been free to assert them- 
 selves, it has been the mightiest of all agencies in under- 
 mining and destroying evil of every kind. 
 
 4. It is important to remember that while, in unity of 
 aim and spirit, the Bible is but one book, it is, at the same 
 time, in reality, a library of books. For the most part, 
 
32 POPULAR MISCONCEPTIONS 
 
 each of these books is separate and distinct from all the 
 rest. Hence, in order clearly to understand them, each 
 must be studied by itself, in its historical settings and con- 
 nections. This is especially true of such books as the 
 epistles of the New Testament and the prophetic books of 
 the Old Testament. The former are letters written by 
 Paul and his associates. They grew out of conditions 
 and needs then existing. In such circumstances, it is 
 plain that some acquaintance with those conditions is es- 
 sential to throw light upon their contents and upon 
 various allusions in them. 
 
 The same is true of the prophetic books. A knowl- 
 edge of the circumstances would not only render much 
 that is now unintelligible in them plain, it would also do 
 much to clear away existing misconceptions in regard to 
 their significance and application. They are made up 
 largely of discourses or sermons, or condensed reports of 
 them, delivered by the prophets whose names they bear. 
 These discourses related, primarily, to the times and cir- 
 cumstances in which the author lived, and were called out 
 by those circumstances. The prophets were men of their 
 own times, and were actively related to the events of their 
 times. They were far less concerned about the remote 
 future than they were about matters then present. Their 
 main function was not to foretell events. It was rather 
 to teach, to call men to repentance, and to instruct them in 
 righteousness. They interpreted the providences of God 
 as related to their nation, and warned the people against 
 his judgments. Many of these prophets were, in reality, 
 religious statesmen, and their discourses were political 
 discourses delivered from a religious point of view. 
 
 The purely predictive element in the prophetic writings 
 is much smaller than is commonly supposed. Least of 
 all was there any attempt on the part of the writers to 
 unveil the entire future history of the world, or to set 
 forth in minute detail the events of far distant ages. Yet 
 there are those who insist that this is the case, notably so 
 

 MISCONCEPTIONS OF THE BIBLE 33 
 
 with the book of Daniel. They declare, among other 
 things, that from its symbolisms and figures the time of 
 the Second Advent and the end of the world may be ac- 
 curately determined something which Christ himself, 
 when on earth, explicitly declared was beyond his own 
 knowledge. It would seem that the repeated and long- 
 continued ill success of such interpretations would finally 
 discourage further attempts of this character. The 
 prophets were always looking forward to a better state of 
 things. They picture an ideal condition of society which 
 was to be increasingly realized. They were in the best 
 sense optimistic. They believed that righteousness would 
 finally triumph. These anticipations more and more 
 centered in a Person, the Messiah, who would appear in 
 the fulness of time, by whom this new and better order of 
 things would be inaugurated, and through whom the ex- 
 alted spiritual blessings which had long been promised to 
 the descendants of Abraham would be imparted. Some 
 of these predictions respecting the Messiah were fulfilled 
 at the time of his first advent; others remain to be ful- 
 filled in connection with his promised second coming. 
 The fact of a second coming is clearly taught. The 
 time and mode of it are simply matters of speculation. 
 
 5. Not a few misconceptions respecting the Bible 
 would be corrected by a recognition of the distinction, 
 which is often overlooked, between clearly taught 
 Scripture facts, on the one hand, and human theories, or 
 attempted explanation of these facts, on the other. Many 
 things are set forth as facts in the Word of God without 
 explanation, just as we find great facts in nature, like the 
 growing grass and the manifestation of life, which are 
 unexplained, and which are perhaps unexplainable. Men 
 have never ceased to theorize, as is their privilege, about 
 such Biblical facts as the atonement, inspiration, the fu- 
 ture life, but the Bible is by no means responsible for these 
 speculations. The facts themselves are unchanging, yet 
 men's theories respecting those facts have undergone re- 
 
 iii 
 
34 POPULAR MISCONCEPTIONS 
 
 peated modifications; just as the stars above have re- 
 mained essentially the same through the ages, while 
 human speculations about them have been subject to con- 
 stant fluctuations. 
 
 There are, for example, various historical theories in 
 regard to the fact of Christ's atonement. No one of 
 these theories, by itself, may be entirely satisfactory, al- 
 though there is doubtless an important element of truth in 
 each of them, but all combined may be necessary in order 
 to afford a full and rounded view of the great fact. Still, 
 the fact itself of an atonement by Jesus Christ for sinful 
 men, whatever the explanation, remains as the unvarying 
 declaration of the Word of God. 
 
 How men have theorized and speculated about the fact 
 of inspiration ! Many of these theories have now become 
 obsolete, and it may be that the final and satisfactory ex- 
 planation of this fact is yet to be formulated. But the 
 fact itself of inspiration remains as one of the explicit 
 declarations of Scripture. 
 
 Again, the Bible declares certain momentous things in 
 regard to the future life, but it nowhere gives a detailed 
 explanation of the nature of the blessedness or the woe 
 which awaits men in the world to come. It is to human 
 speculation respecting the "future, rather than to the plain, 
 unvarnished statements of Scripture, that much miscon- 
 ception and confusion of mind have been due. So of 
 certain theories, whose day, however, seems now to have 
 passed, in regard to a possible probation after death for 
 men who die unrepentant. A little careful examination 
 of the Bible itself would have disclosed how extremely 
 slight the grounds are for any such hope for the per- 
 sistently wicked. Liberty to speculate is one of the 
 privileges of all, but to promulgate theories which are 
 calculated to raise unwarranted hopes in the minds of sin- 
 ful men, or to lead them to neglect so great a salvation as 
 Christ offers, is a serious responsibility for any one to 
 assume. 
 
MISCONCEPTIONS OF THE BIBLE 35 
 
 Men's understanding of Scripture, with its great un- 
 changing facts, has been gradually enlarging. Hence 
 the utter unfairness of holding up to ridicule the creeds 
 and statements of past generations, as illustrating the pre- 
 vailing opinion among intelligent Christian people to-day 
 in regard to the Bible. Were the distinction of which we 
 have been speaking, viz., as between unchanging Scripture 
 facts and fluctuating human theories and speculations 
 respecting these facts, always kept in mind, it would 
 relieve a vast deal of mental confusion in regard to this 
 and to many other questions relating to the Bible. 
 
 6. The existence of mysteries in the sacred Word is 
 sometimes made the ground of objection to its acceptance. 
 But the fact of mysteries in the Bible should no more 
 cause men to stumble or hinder them from receiving or 
 acting upon that in it which is plain and the great bulk 
 of Scripture teaching is perfectly plain than the fact of 
 mysteries in other realms of knowledge prevents them 
 from recognizing and from utilizing such facts in them as 
 have been established. 
 
 We know, for instance, comparatively little in regard to 
 astronomy, and there is much which is mysterious in re- 
 gard to light, electricity, and in many branches of science. 
 Yet men are not deterred by this fact from recognizing as 
 valid and from applying to various practical ends that 
 which in any of these sciences is clearly known. Hence 
 the telegraph, the telephone, the compass, photography, 
 the trolley, and a thousand other agencies of convenience 
 and of progress. No more should the fact of mysteries 
 in the Bible in regard to God and the spiritual realm 
 hinder men from accepting and from acting upon such 
 facts and truths pertaining to their spiritual interests as 
 are clearly revealed therein. It would be strange indeed 
 if we, in our finiteness, should be able to comprehend 
 everything pertaining to an infinite God. If the Bible 
 assumed to make everything absolutely plain concerning 
 God, this fact of itself might well lead us to hesitate to 
 acknowledge it as of divine origin. 
 
36 POPULAR MISCONCEPTIONS 
 
 In reality, it is no more necessary that the Bible should 
 be divested of all mystery before the benefits of salvation 
 may be derived from it than it is essential for one to com- 
 prehend all the facts in regard to bread and bread-making 
 before one can have his hunger appeased. It is well 
 enough to inform oneself in regard to the composition of 
 bread and the philosophy of bread-making, but if one is 
 hungry and starving the bread itself is the all-important 
 thing. The explanation of any mystery connected with 
 the making of bread is of minor consequence entirely. 
 
 So we may gather comfort, inspiration, salvation, from 
 much in Scripture which is not fully explained. This is 
 true, for instance, of the great facts upon which the 
 mysterious doctrine of the Trinity is based; of the unex- 
 plainable facts relating to Christ's person, his dual nature, 
 human and divine; of the transcendent fact of his atoning 
 work; and this whether we are or are not able to formu- 
 late or to grasp the philosophy of these mysteries. By 
 walking in the way of life, as shown to us in the 
 Scriptures, we may attain to everlasting blessedness, and 
 this whether we do or do not comprehend the nature and 
 mode of the inspiration of the Scriptures. One may 
 experience the new birth, with all the infinite blessings 
 involved in it for this life and the next, even though the 
 wind of the Spirit blow where it listeth and w r e can not tell 
 whence it cometh or whither it goeth, any more than 
 could Nicodemus. We may accept and act upon the 
 Scripture teaching concerning prayer, its reality, and its 
 answer, and find richest satisfaction in so doing, whether 
 we are or are not able to give the true philosophy of 
 prayer. The inscrutable mysteries of God's providence 
 may baffle all our efforts at understanding them; never- 
 theless, accepting the assurance that "To them that love 
 God all things work together for good," we may go 
 courageously forward through life, with its trying- 
 ordeals, confident that all our interests for time and 
 eternity are secure in him. We may thank God for the 
 
MISCONCEPTIONS OF THE BIBLE 
 
 37 
 
 facts, whether we can or cannot grasp them fully, or 
 fathom their significance, and rejoice in the rich blessings 
 which they were designed to confer, both in this life and 
 the life to come. 
 
 It is a misconception, therefore, in regard to the Bible, 
 to assume that the fact of unexplained mystery in it con- 
 stitutes a valid reason for rejecting it, or for failure to 
 act in accordance with such of its instructions as are plain. 
 
 7. A better understanding of the relationship between 
 the doctrine of inspiration and that of revelation would 
 relieve much confusion of mind respecting the Bible. 
 
 The doctrine of inspiration has always been held to be 
 important, sometimes all-important; sometimes, in fact, 
 everything in regard to the Christian faith has been made 
 to hinge upon it. It has even been thought that, if the 
 traditional view of inspiration cannot be maintained, the 
 entire Bible, with all its precious contents, is gone. But 
 Christian thought has been undergoing modification upon 
 this point. The question of revelation has come to the 
 front, and is now recognized as of relatively greater im- 
 portance than that of inspiration. The question is 
 whether God has ever really made himself known in 
 human history; whether the great events which lie at the 
 basis of Christianity ever actually occurred, and whether 
 the records of these events as given in the Scriptures are 
 to be relied upon. These are the really vital inquiries. 
 It is upon such considerations as these, primarily, rather 
 than upon the doctrine of inspiration, that the claims of 
 Christianity as a revealed religion turn. If it is true that 
 God has made himself known to men progressively 
 through the ages; if the facts gathering about the name of 
 Jesus Christ are historic, and the authors of the Bible were 
 really credible witnesses of these facts all of which seem 
 to be the settled conviction of Christian scholars the 
 Scriptures are entitled to belief upon grounds entirely 
 apart from the question of their inspiration. This being 
 the case, even if the doctrine of inspiration could not be 
 
38 POPULAR MISCONCEPTIONS 
 
 maintained, there would still be no real occasion for call- 
 ing in question the essential facts and doctrines of the 
 Word of God. The solid ground of our confidence in 
 the Bible is not in the doctrine of inspiration, but rather 
 in the historically and experimentally attested fact of 
 revelation which is therein recorded. While inspiration 
 as a reality has never been questioned by the Church, 
 there has never been entire agreement as to the philosophy 
 or explanation of it. As a consequence, frequent 
 modifications or readjustments of men's statements or 
 theories in regard to it have always been necessary. 
 Hence, to base one's faith upon the doctrine of inspiration 
 alone, or primarily, is to occupy very dangerous ground, 
 and to expose oneself to constant embarrassment. 
 
 Yet, while we emphasize the greater relative impor- 
 tance of the doctrine of revelation, we are by no means to 
 underestimate or to disparage the doctrine of inspiration. 
 It is important to fix the distinction between inspiration 
 and revelation clearly in mind, since not a little miscon- 
 ception grows out of failure to recognize it. Revelation 
 is vital to the very existence of Christianity. Inspira- 
 tion is not vital to it, but it has most important ends of 
 its own within the sphere of revelation. If there is 
 doubt as to the fact of divine revelation in the interest 
 of human redemption, it is in vain to talk about inspira- 
 tion. The latter is really a doctrine for believers only, 
 to whom it is calculated to bring encouragement, comfort, 
 help. 
 
 The fact itself of inspiration, or that the writers of the 
 Bible were moved by the Spirit of God the better to fit 
 them for their high function, is made plain both by their 
 own consciousness of it, which they frequently declared, 
 and by their writings, the product of their inspiration. 
 For the Bible clearly transcends unaided human power. 
 It stands alone, without a rival, among the books of the 
 world. In its loftiness of aim, in its wisdom, in its 
 ideals, in the great character which is its central figure, 
 
MISCONCEPTIONS OF THE BIBLE 
 
 39 
 
 in the hopes it opens to men for the future, it towers 
 infinitely above them all. It alone provides a remedy for 
 human sin. It bears upon its very face the marks of 
 divine inspiration. 
 
 But while the fact of inspiration is not to be questioned, 
 there are wide differences of opinion as to its nature, and 
 the mode and degree of the divine inbreathing. Per- 
 haps an exact definition of inspiration, including all the 
 facts in the case, may not be possible. Certain it is that 
 no statement or theory in regard to it has ever yet met 
 with universal or general acceptance. Yet some things 
 in regard to it are plain. One is, that it was the writers 
 who were inspired, rather than their writings. This 
 explains the wide diversity in their productions. Their 
 individuality remained unchanged. Inspiration did not 
 affect that. One person might be more fully under the 
 influence of the Spirit than another, or might be more 
 so at one time than at another. Thus, there were different 
 degrees of inspiration. This is evident from their writ- 
 ings. A greater degree of inspiration was required, for 
 instance, to produce Isaiah than the Chronicles; the 
 Gospel according to John than the story of Ruth; the 
 Epistle to the Romans than the history of the Kings ; yet 
 the general principle of inspiration pertains to all the 
 Scripture writers, and so, in a secondary sense, to the 
 whole Bible. 
 
 As to the object of this divine inbreathing or inspira- 
 tion, it was clearly for moral and spiritual ends. It was 
 to aid men in giving a correct record of God's progressive 
 revelation to mankind, helping them to determine or to 
 interpret the providential significance of events, and to 
 make plain the truth of God respecting human redemp- 
 tion. It was to make men wise unto salvation. This is 
 the distinctive feature of the Bible. It makes plain the 
 way of salvation through Jesus Christ, and presents the 
 loftiest motives to induce men to accept it. Still further, 
 the object of this inspiration of the Bible writers was to 
 
4 o POPULAR MISCONCEPTIONS 
 
 enable them to furnish nourishment for the spiritual life 
 and character of those who might receive the truth, and so 
 equip them for effective service. 
 
 Men were inspired, the Bible was given to point out 
 the way of salvation, to present motives to influence men 
 to walk in it, and to nourish and sustain them spiritually 
 while doing so. This is brought out clearly in 2 Tim. 
 3: 16: "Every Scripture inspired by God is also profit- 
 able for teaching, for reproof, for correction, for instruc- 
 tion which is in righteousness : that the man of God may 
 be complete, furnished completely unto every good work." 
 
 This high aim is steadily kept in mind by all the Bible 
 writers; this increasing purpose runs all through the 
 sacred Word from beginning to end. The doctrine 
 of inspiration is thus seen to be important within the 
 sphere of revelation, and was designed primarily to pro- 
 mote the spiritual good of believers. The doctrine of 
 revelation is all-important, and vital to Christianity; the 
 doctrine of inspiration has important ends of its own 
 within the sphere of revelation. Thus we see how a 
 recognition of this distinction helps to remove misconcep- 
 tions in regard to the Scriptures. 
 
 8. A final point to be noticed is this, that the true 
 criterion by which to judge of the practical value of the 
 Bible, and by which to determine whether its influence 
 is or is not favorable to human progress, is the character 
 of the effects it produces. In other words, it is to be 
 judged by its fruits. 
 
 Perhaps there are no better fields in which to estimate 
 its influence than those lands where it has been intro- 
 duced in modern times, where it was unknown or unheard- 
 of before, where society was at the lowest point, where 
 generations had been passed in degraded barbarism. 
 What has been the effect of the Bible in these lands, or 
 wherever in them it has been received ? Ask fair-minded, 
 observant travelers, ask the hundreds of missionaries 
 from Christian lands who have gone abroad to introduce 
 
MISCONCEPTIONS OF THE BIBLE 41 
 
 it, often at the peril of health and of life itself, under 
 the impulse and inspiration of its spirit and teachings. 
 Their uniform testimony is, as appears in their published 
 letters, in their books and public addresses, that it has 
 always wrought a moral transformation among the people 
 in so far as it has been accepted and made the rule of life; 
 that man's social condition has improved in every respect; 
 that great evils have been done away, many of them, like 
 polygamy, having been shamed almost out of existence; 
 that sanctity has been given to the marriage relation; 
 that the home has been purified and ennobled ; that woman 
 has been lifted out of her degradation; that an impulse 
 has been given to intellectual development, and a love 
 for learning fostered; that it has caused churches and 
 schools to spring up, and the debasing practices of bar- 
 barism to give place to a Christian civilization; that the 
 natives of these lands have gradually become virtuous, 
 industrious, peaceable, self-respecting people. These are 
 facts, well authenticated, incontrovertible, and these 
 results have been brought about by the Bible and the 
 Christianity which it inculcates. They are the fruits by 
 which the tree is to be judged. 
 
 Time would fail to tell of what it has done for the 
 cause of education under this same influence, giving to 
 the world schools, colleges and universities; what it has 
 done for literature, the libraries of the world fairly groan- 
 ing, as they do, under the literary works of Christian 
 men ; what it has done for science, it being in Bible lands 
 that it makes the greatest progress; what it has done for 
 suffering humanity, its humane institutions studding the 
 earth as the stars spangle the heavens; what it has done 
 for commerce and trade, for the overthrow of great evils, 
 for human advancement generally. Time would fail to 
 tell of what it has done for particular nations, as for 
 Scotland, the most Bible-loving country in the world; 
 for Prussia, since the days of Luther; for the Waldenses 
 in their mountain fastnesses; for every land, in fact, 
 
42 POPULAR MISCONCEPTIONS 
 
 which has opened its doors to its reception. Said Andrew 
 Jackson in his last illness, pointing to the Bible : "That is 
 the rock upon which our republic rests." General Grant, 
 the soldier President, once said : "The Bible is the sheet- 
 anchor of our liberties, and to which we must look as our 
 guide for the future." When an African prince, who 
 had been sent for the purpose, inquired of Queen Victoria 
 as to the foundation of England's greatness, she handed 
 him a copy of the Bible, saying, "That is the secret of 
 my country's greatness;" and history abundantly estab- 
 lishes the fact that the Bible has ever been the cause of 
 true national greatness. 
 
 The writer's first Sabbath on the continent of Europe 
 happened to be spent in Paris. It was the Fourth of 
 July, and it could well have been believed that a Fourth 
 of July celebration was in progress in some large city at 
 home. It was a grand holiday. The people were out 
 in holiday attire, and were giving themselves to festivities 
 of every description, not to say gross immoralities. All 
 the places of amusement were open, and were well filled 
 by old and young alike. It was a thoroughly secular 
 day, noisy and somewhat disorderly. There was no 
 sanctity, no quiet. France is not a country of a free 
 Bible, and in Paris its influence is hardly perceptible. 
 
 How striking the contrast in Edinburgh, where another 
 Sabbath was spent ! The day was one of quiet. A holy 
 hush seemed to rest over the city. Places of amusement 
 and of business were, as a rule, closed. As the morning 
 bells called the people to the sanctuary, they might every- 
 where be seen wending their ways to their accustomed 
 places of worship, to listen to the preaching of the truth, 
 and to engage in the study of God's Word. In those 
 countries where the Bible is most widely circulated and its 
 influence is most pervasive, good order, respect for law, 
 intelligence, and progress among the people, with the 
 absence of poverty and vice, were most conspicuous. In 
 those lands, on the other hand, where the Bible is least 
 
MISCONCEPTIONS OF THE BIBLE 
 
 43 
 
 known, or entirely unheard-of, shiftlessness, vice and 
 general degradation were apparent. The home is 
 impure, and woman little honored. These are significant 
 facts. We are to judge the Bible by its fruits. 
 
 The authentic story of the ship Bounty, of two or three 
 generations ago, illustrates the influence of the Bible for 
 good in a direct and forcible way. The ship had been 
 sent from England to the Pacific. After it reached its 
 destination, a mutiny broke out, and the officers were 
 set adrift in a small boat upon the open sea, from which 
 they were rescued a number of weeks afterward, nearer 
 dead than alive. The mutineers, now in full control of 
 the ship, soon quarreled among themselves. At length 
 they steered for the Society Islands, which they reached 
 in due time. Later, a part of them, taking with them 
 wives from among the natives, sailed away to find some 
 place where they might spend their remaining days secure 
 from the knowledge and intrusion of their fellow men. 
 They came to the Pitcairn Islands, landed, destroyed the 
 ship, and made for themselves a home. It was not long 
 before bitter, furious quarrels arose and several bloody 
 murders occurred. A fearful, terrible state of things 
 prevailed for a long time. Finally the leader, remember- 
 ing that there were some Bibles among the ship's stores 
 which had been preserved, procured one and began to 
 read and study it faithfully. He became deeply interested 
 in it, and through its influence was soundly converted. 
 He began to teach it and caused it to be taught to the 
 other members of the mutinous settlement. A trans- 
 formation was soon apparent throughout the entire com- 
 munity. Quarrels ceased. A spirit of kindness and 
 good will began to reign. Public worship was regularly 
 maintained, altars were set up, and prayer ascended from 
 every home. A standard of morality was maintained 
 which would put many of our best communities to the 
 blush. 
 
 A few years later the islands were visited by English 
 
44 POPULAR MISCONCEPTIONS 
 
 vessels. From time to time thereafter, reports were 
 carried back to England of the condition of affairs on 
 these islands which brought surprise and astonishment 
 to every one. These reports were published, are on 
 record, and have been verified repeatedly by more recent 
 voyagers. What is more, that little community, number- 
 ing now between one and two hundred, is a Christian 
 community of high grade, a moral oasis in the midst of a 
 desert waste. This has been the direct result of the 
 influence of the Bible. It can be traced to no other 
 source. It admits of no other explanation. The people 
 themselves acknowledge it. This shows beyond a per- 
 adventure, and in circumstances which render any other 
 explanation impossible, the marvelous power of the simple 
 Scriptures to promote the moral elevation of men, their 
 progress, their well-being in every respect. The Bible 
 is to be judged by its fruits. 
 
Ill 
 
 POPULAR MISCONCEPTIONS AS TO THE INTERPRE- 
 TATION OF SCRIPTURE 
 
 That the enemies of the Bible should misrepresent it 
 and pervert its teachings is not strange. That they 
 should seek to discredit it and to undermine its influence 
 in every possible way, is only what is to be expected. 
 This purpose, with unwearying persistence, they have 
 long sought to carry out. 
 
 It would be reason for congratulation if this open 
 hostility were the only obstacle which the Bible is obliged 
 to encounter. Yet while the Bible is abused by its 
 enemies, it is not free from abuse on the part of its friends. 
 Through misconceptions respecting its nature and aim, 
 through faulty interpretations of its meaning, and 
 through uses of its contents which are entirely unwar- 
 ranted, erroneous impressions of the Bible are conveyed 
 to others, prejudices against it are aroused, and its real 
 teachings are obscured. 
 
 Sometimes, for example, the mere material of the book 
 itself, the paper on which it is printed, is regarded with 
 a reverence akin to worship, as if this were equally sacred 
 with the divine message itself, or even with the supreme 
 object of devotion. This is bibliolatry, and why is not 
 book-worship by a Protestant as pernicious as the adora- 
 tion of the host or the worship of the Virgin by the 
 Romanist ? 
 
 Again, not infrequently the Bible has been employed as 
 a book of magic, as if it had the mysterious power of 
 determining important questions by the passages which 
 happen to meet the eye as it is opened at random. But 
 wherein does this use of the Scriptures differ, in principle, 
 
 45 
 
46 POPULAR MISCONCEPTIONS 
 
 from many of the forms of divination which were 
 anciently practiced? If certain persons have supposed 
 themselves to be providentially guided, in time of trouble, 
 by the passages which first struck their eye, what real 
 reason have they for this belief, or for making the practice 
 which they themselves follow a rule for others? 
 
 By others still, though less frequently now than in the 
 past, the Bible has been employed to oppose discoveries 
 in science, or philosophy, or progress in theological 
 thought. Galileo was silenced by the authorities of the 
 Roman Catholic Church, who then quoted the Bible 
 against the theory of the revolution of the earth around 
 the sun. This use of Scripture springs from an entire 
 misconception as to its purpose and scope. 
 
 Sometimes, again, it has been thought that in the words 
 and letters of Scripture, in the structure of its sentences, 
 in its symbolisms, in its numbers, in its seeming coinci- 
 dences, all sorts of mystic meanings lie concealed; that 
 they furnish data for determining the time of the second 
 advent or the end of the world. It has also been asserted 
 that the minute fulfilment of prophecy may be established 
 in the events which are occurring from day to day. These 
 misconceptions are due to a failure to understand some 
 of the most common principles of Biblical interpretation, 
 or to perceive the real nature and function of prophecy. 
 
 Again, the Bible has been greatly abused by the indis- 
 criminate use of proof-texts; by making important 
 doctrines to hinge upon sentences taken out of their con- 
 nection, while a score or more of other and modifying 
 passages are utterly ignored; by the literal interpretation 
 of the figurative language in which the Bible abounds; 
 by reading most fanciful and far-fetched meanings into 
 the plainest prose; by an entire disregard of the context 
 and the historical setting of passages, in the light of which 
 alone their true significance can be determined, and their 
 proper application be made. 
 
 In these and other ways the Bible has suffered at the 
 
INTERPRETATION OF SCRIPTURE 47 
 
 hands of its friends, as well as of its enemies. The 
 motive in the two instances has been different, but the 
 effects have been similar. By faulty and vicious methods 
 of interpretation; by employing quotations regardless of 
 their connections; by a partisan zeal to sustain some pre- 
 conceived theory or view; or by various other unwar- 
 ranted uses of the Word of God, its friends are responsible 
 for infinite mischief to the cause of Christ and of truth. 
 It has even become a proverb that anything can be proven 
 from the Bible. 
 
 Yet, wonderful as the sacred volume is, marvelous as 
 has been its history, and mysterious as it may be in some 
 of its parts, it is not, after all, so mysterious a book as a 
 whole, or so difficult of apprehension in its essential 
 truths, as to be beyond the easy understanding of the 
 average mind, one might almost say of the average child. 
 It is a book of real life, a people's book, and so plain, for 
 the most part, that he who runs may read. It seems 
 strange indeed that there should be such serious and con- 
 stant misapprehension of its meaning. This can only be 
 due to the overlooking of simple, natural, common-sense 
 principles of interpretation, which are within the easy 
 grasp of all, and need scarcely more than be mentioned 
 to be appreciated and accepted. 
 
 i. One of these principles is, that a passage of Scrip- 
 ture must be studied and interpreted historically, i. e., 
 in the light of the particular circumstances in which it was 
 written ; the conditions and usages of society at that time, 
 and the special object and aim which the writer had in 
 view. When the meaning is obvious, or where the truth 
 inculcated is manifestly of universal, rather than of local 
 and temporary application as, for instance, in the case 
 of the Sermon on the Mount, the Ten Commandments, 
 and various moral precepts scattered through the Scrip- 
 tures this may not be indispensable. But even here, 
 much can never be fully understood save as the historical 
 settings are taken into account. Some knowledge of the 
 
48 POPULAR MISCONCEPTIONS 
 
 situation and environment is absolutely essential to throw 
 light upon the meaning, just as in the case of other ancient 
 writings containing allusions to customs then prevalent, 
 and to modes of thought then current, but altogether 
 different from those with which we, in our times, are 
 familiar. Yet many overlook this. They seem to regard 
 the Bible as having been let down, all at once and com- 
 plete, out of heaven, all parts of it as equally important, 
 and equally applicable to all ages, to all people, and in all 
 circumstances, while such a thing as a human element 
 in it, or as progress in the unfolding of truth through 
 the long period embraced in its composition, is entirely 
 ignored. 
 
 As a matter of fact, the books composing the Bible 
 were written at different periods, the writers were men 
 of their own times, who wrote primarily with reference 
 to the events and needs of the age in which they lived. 
 Although they wrote as moved by the Holy Spirit, each 
 at the same time wrote in his own peculiar style. His 
 individuality had full play. Frequently, existing customs 
 and matters then current were referred to without expla- 
 nation, as if every one could understand them, and as 
 those addressed of course did, but as we may not. 
 
 Take, for instance, any of the epistles of the New 
 Testament, like the one to the Christians of Galatia, or 
 Philippi, or one of those to Timothy. They were 
 informal letters, written in view of the special conditions 
 and needs of the particular church or person addressed. 
 Paul may have never dreamed of their being preserved 
 and read centuries later. In them, various prevailing 
 errors, with which we of to-day are but little if at all 
 familiar, were considered and corrected. There are allu- 
 sions to matters and things purely local, with directions 
 what to do in this or that special case, with which we 
 have little concern. Mingled with all is more or less 
 doctrinal instruction, not in the way of formal statement, 
 but as related to the particular end which the writer had 
 
INTERPRETATION OF SCRIPTURE 
 
 49 
 
 in view. In such circumstances, would it be at all sur- 
 prising if a person eighteen hundred years later, trained 
 in an entirely different state of things, should, in reading 
 one of these letters, here and there come upon pas- 
 sages and allusions difficult to be understood ? 
 
 It is only as one is able in a measure to put oneself 
 back in imagination into the times when the author wrote, 
 with an understanding of the situation and surroundings 
 and what he was aiming at, that we can determine the 
 real meaning of obscure passages, or of an epistle as a 
 whole. Then the significance becomes plain. Then it 
 is seen that some things were intended for temporary 
 application only, for a single church or a person, and that 
 they have no application or binding force now, while 
 other things are clearly of the nature of general principles, 
 which are of permanent and universal application. The 
 famous passage in regard to women keeping silent in the 
 churches, studied in this way, is found to be a direction 
 Only for the time when it was written, and possibly for 
 the particular community addressed. For this, sufficient 
 reason was found in the state of society then and there 
 existing, a state which does not prevail in Christian lands 
 to-day. 
 
 One of the first and most important principles of 
 Biblical interpretation, then, is that of studying the Bible 
 in its historical settings, or in the light of the circum- 
 stances in which its various parts were written. 
 
 2. A second principle, logically following the first, is 
 to take the language of Scripture in its plain and most 
 obvious meaning. If a passage is manifestly figurative 
 or poetical, as much of Scripture is, or if a literal mean- 
 ing would be at variance with its evident scope, or incon- 
 sistent with the nature of things, other principles of inter- 
 pretation must enter in, just as in the interpretation of 
 figurative, poetic and exceptional kinds of writing in 
 other literature. But the general rule is, to take the 
 language of Scripture, most of which is the language^ 
 
 IV 
 
50 POPULAR MISCONCEPTIONS 
 
 common life, as it stands, in its plain, most obvious 
 meaning. 
 
 Yet there is a tendency with some, as appears in 
 various publications, in many Scriptural expositions, in 
 Bible readings especially, to draw out strange, novel, 
 unheard-of meanings from the simplest passages of Scrip- 
 ture, or to read into them other meanings equally strange 
 and unnatural, of which their authors never dreamed. It 
 is not at all impossible that a partisan zeal in behalf of 
 some favorite view or pet theory may lead one to imagine 
 that he sees support for it where, in reality, none what- 
 ever exists. One cannot doubt that Paul would be greatly 
 astonished and mortified if he knew all the fanciful mean- 
 ings, the strained arguments, and the forced interpreta- 
 tions which have been evolved from his writings during 
 the centuries. 
 
 More errors, probably, have arisen from pushing figura- 
 tive expressions to an extreme, from literalizing them, 
 than from any other single cause. Against this tendency 
 the Bible student needs to be on constant guard, since 
 such expressions are very common, particularly in some 
 of the prophets and in Revelation. What exaggerated, 
 mischievous ideas, for instance, many have gained of the 
 future world, from a literal interpretation of the figura- 
 tive expressions in the Apocalypse! Heaven is made to 
 be literally a city foursquare, with walls great and high, 
 built of actual jasper, and with foundations of all manner 
 of tangible precious stones, its gates of real pearl, its 
 streets of pure gold, while angels without number, in 
 white though scant attire, and with great, ungainly, ill- 
 adjusted wings, as in pictorial representations, are all the 
 time making beautiful music upon actual golden harps, 
 and singing with voices most exquisitely trained. The 
 other place, too, is literally a bottomless pit, or an actual 
 lake of fire burning with real sulphurous brimstone. 
 
 Unquestionably these figures stand for tremendous 
 realities, for facts of future blessedness, answering to our 
 
INTERPRETATION OF SCRIPTURE 51 
 
 highest conceptions, on the one hand, and of future end- 
 less woe on the other. In either case, human language 
 seems, to the writers, to be inadequate to express the 
 reality without the aid of startling figures. Yet these 
 literal interpretations of that which is manifestly figura- 
 tive, particularly the lurid representations of the doom of 
 the wicked, have led many to distrust God's goodness and 
 to deny the Bible altogether, when the real facts or truths 
 themselves, for which the figures stand, might have been 
 accepted without hesitation. We know very little in 
 detail about the blessedness or the woe of the future, 
 while the facts themselves stand out from the teachings 
 of the Word with unmistakable clearness. 
 
 But if the practice of literalizing and materializing the 
 figurative and poetic language is harmful, so, on the other 
 hand, is the too common practice of spiritualizing 
 ordinary plain statements. In this way the most artificial 
 and unheard-of meanings and applications are evolved, 
 especially from the books of Daniel and Revelation, and 
 in fact from the whole history of the Jewish economy 
 and Jewish ritual, where every ribbon and every nail is 
 made to typify some profound spiritual truth. And what 
 unreal, unnatural expositions of Scripture are sometimes 
 given ! What a magical book the Bible must be, and how 
 unfortunate that so few are privileged to possess the key 
 to its curious and hidden meanings ! 
 
 Both these extremes are to be avoided. The great bulk 
 of Scripture is to be interpreted according to the natural, 
 common-sense method, taking the language as it stands, 
 prose as prose, and poetry as poetry, regarding it in the 
 light of the circumstances in which it was written, treat- 
 ing it as we would any other ancient book. 
 
 It is related that some years ago, in a circle of clergy- 
 men near Boston, there was a discussion as to the true 
 meaning of the words of our Lord in Matt. 18 : 6. After 
 most of those present had expressed their opinions, differ- 
 ing widely in their interpretations, the late Dr. Mason, 
 
52 POPULAR MISCONCEPTIONS 
 
 a wise and reverent scholar, said, when it came his turn 
 to speak : ' 'Brethren, I've thought over this passage a 
 good deal, and it seems to me its meaning can be best 
 expressed in about these words" (and he repeated the 
 text slowly and with marked emphasis), " 'Whoso shall 
 offend one of these little ones which believe in me, it 
 were better for him that a millstone were hanged about 
 his neck, and that he were drowned in the depth of the 
 sea.' ' That closed the discussion. Many other disputed 
 texts of the Bible would gain light through a similar 
 exegesis. 
 
 3. A third principle of Bible interpretation is that 
 of comparing Scripture with Scripture. One portion is 
 to be understood or interpreted only in harmony with 
 every other portion bearing upon the some subject. No 
 one part or text is to be taken by itself as the sole support 
 of a great doctrine, or for the enforcement of some 
 important duty. Its relations to all other portions and 
 to the whole must also be considered, while it must not be 
 forgotten that the revelation of .God is progressive. 
 
 As a matter of fact, it is rarely that any Bible writer 
 attempts to present all aspects of a great truth at once. 
 One brings out the phase of it which may suit his purpose 
 at the time, another brings out another. Each regards it 
 from a particular point of view, or for a particular 
 purpose. In order to a complete view, therefore, all the 
 passages bearing upon the subject must be brought 
 together, and their different or partial representations 
 must be combined. For example, the many-sided doc- 
 trine of the atonement is presented in the New Testament 
 by different writers, for different purposes, in several 
 different yet not inconsistent aspects, or by the same 
 writer on different occasions, which shows that no one 
 mode of speech can fully comprehend or set it forth. 
 Yet bitter theological battles have been fought over the 
 doctrine, and one reason has been that each of the numer- 
 ous parties to the controversy has adopted some one of 
 
INTERPRETATION OF SCRIPTURE 
 
 S3 
 
 these modes of representation as if that set forth the 
 whole truth, instead of combining them all before form- 
 ing a judgment as to the real teaching of Scripture. 
 Each theory announced has had some truth in it, but no 
 single theory has covered the whole case. As no one 
 can look at all sides of a mountain at once, but must go 
 round it again and again to obtain a correct impression 
 of its majesty and beauty, so the various aspects of funda- 
 mental Scripture doctrines must be carefully considered 
 and combined before we form definite and final conclu- 
 sions as to any one of them. 
 
 The conversation between Christ and the tempter in 
 the wilderness is very suggestive in this connection, 
 emphasizing the need which we are urging of com- 
 paring Scripture with Scripture. The devil quoted from 
 it in support of his propositions. Christ did not deny the 
 quotations, but by themselves they did not give the whole 
 truth on the subject. So when the tempter said, "It is 
 written" thus and so, he said, "Again it is written," 
 and brought in the corrective of other passages, their 
 complement, or the conditions of their fulfilment. Simi- 
 larly now, if one thing is found written somewhere in 
 Scripture, we must also consider whether some modifying 
 or completing passage may not be written somewhere else. 
 The necessity of this balancing of different statements is 
 especially seen in studying such a topic as the person of 
 Christ. On the one hand, it is declared, in many passages, 
 that he was human, a man like other men; but it is written 
 again, in many other passages, that he was also divine. 
 
 We must hold to what all the passages combined teach. 
 Christ was clearly both human and divine. So in regard 
 to the sovereignty of God and the free agency of man. 
 Each is a half-truth or a half-hinge. Both are clearly 
 taught. But the Calvinist has given special prominence 
 to the sovereignty half-hinge, the Arminian to the free- 
 agency half-hinge. Hence the controversies, and each 
 side only half right. 
 
54 
 
 POPULAR MISCONCEPTIONS 
 
 The true method of Bible study, therefore, is that of 
 comparing Scripture with Scripture, or what is called 
 the inductive method, such as is employed by the man of 
 science, who, in the study of nature, first gathers together 
 his facts and illustrations and then deduces from them 
 some general principle applicable to all. Thus from the 
 accumulated facts of vegetable life, the science of botany 
 has been evolved. Out of the strata of the earth and 
 the facts gathered from its study, the science of geology 
 is being developed. Out of the phenomena of the heavens, 
 the science of astronomy is unfolding. So the passages 
 or statements of Scripture bearing upon a given subject, 
 like the atonement, the person of Christ, or the future 
 life, must be brought together, studied in connection with 
 the context in each case, then arranged and classified. 
 Each must be given its proper weight. What the unin- 
 spired friends of Job say, for instance, is not to have the 
 same weight as what Christ and the apostles say. The 
 general truths or principles which Scripture as a whole 
 manifestly teaches, must be deduced. This gives a 
 full, rounded view. From neglect of this common-sense 
 principle, great heresies have sprung up, each heresy 
 containing something of truth, but only a partial or half- 
 truth, and that mixed with error. All this would have 
 been avoided, or largely so, by a careful employment of 
 this inductive method of comparing Scripture with Scrip- 
 ture. This principle has been dwelt upon because of its 
 importance, and because it is so often ignored in the hop, 
 skip and jump methods of Bible study which seem to be 
 so common in Sunday-schools, in Bible readings, some- 
 times in preaching. 
 
 Another important principle of interpretation is that 
 the best results of Christian scholarship of the present and 
 preceding ages should be given due weight. For, while 
 we as Protestants hold firmly to the right of private judg- 
 ment, and deny the binding force of the decrees or inter- 
 pretations of any Church, or council, or other body of men, 
 
INTERPRETATION OF SCRIPTURE 
 
 55 
 
 at the same time we are not at liberty to discard as of no 
 consequence what have been and are the prevailing con- 
 victions within the Christian Church. A stream of 
 Biblical interpretation has been flowing down through the 
 centuries, and this has been enlarging, broadening, and 
 growing more clear, as facilities for Bible study have in- 
 creased. The results of these investigations are easily 
 accessible, and should have their place and their proper 
 influence along with other light which may be available, 
 in any effort to determine what the Scriptures actually 
 teach. To regard all this as valueless is the height of 
 presumption. Hence if one's studies have led him to a 
 radical departure from what may be termed a consensus 
 of evangelical Christian scholarship upon a given point, 
 while this would not necessarily prove him wrong, it 
 would seem clearly to call for careful reconsideration on 
 his part, and modesty, to say the least, in making his 
 claims. His methods may have been defective, or some 
 link in the chain of his reasoning may have been lacking. 
 It is the part of wisdom not to be over-confident, and to 
 be concerned only to learn what the Bible actually teaches 
 upon these important subjects, rather than to go to it for 
 confirmation of preconceived ideas or theories. This 
 can only be effected through a recognition, along with 
 other principles of interpretation, of the inductive method 
 of study, or careful comparison of Scripture with 
 Scripture. 
 
 4. A fourth and final general principle, really the most 
 important of all, is this, that the Word of God, written by 
 holy men as they were moved by the Holy Spirit, can only 
 be interpreted aright as the same Spirit is in the heart to 
 give spiritual insight. Spiritual things are only spirit- 
 ually discerned. 
 
 We recognize this principle in regard to other interpre- 
 tations. If we would have nature reveal to us her secrets, 
 if we would understand a beautiful poem, or work of art, 
 or musical composition ; if we would draw out and under- 
 
g6 POPULAR MISCONCEPTIONS 
 
 stand the real goodness of a human soul, we must, in all 
 these cases, approach them in a sympathetic, appreciative 
 spirit. This is absolutely essential. Unless we do, 
 nature is a sealed book, and the treasures of literature, art, 
 science, and the human heart, remain locked and 
 impenetrable. 
 
 The sacred volume must be approached in a similar 
 way. Otherwise it, also, remains a sealed book. Only 
 to a sympathetic, appreciative spirit will it yield its deep- 
 est meanings. It will be responsive to no other. And 
 inasmuch as it is a book of spiritual things, preeminently, 
 and with a spiritual aim, its more profound significance 
 can only be spiritually discerned, or only as the Spirit of 
 God, who moved men to write it, is in the heart. Scrip- 
 ture can never be understood by grammar, logic, rhetoric 
 and history alone. It is only by the Spirit, in addition, 
 or primarily, who takes of these things and shows them to 
 men, that their eyes will really be opened to behold won- 
 drous things out of God's law. This principle has been 
 recognized by the greatest leaders of the Church in all 
 ages. And the more of this Spirit men possess, the more 
 will Scripture be illumined for them, and the more will it 
 be seen to contain. This will not necessarily render one's 
 interpretations infallible, since the medium through which 
 the Holy Spirit operates is imperfect a man may still be 
 a crank after becoming a Christian. But, generally 
 speaking, the more the Spirit of God is cherished in one's 
 heart, the less liable one is to fall into serious error; the 
 more likely one is to reach the truth. Hence the constant 
 need, in reading and studying the Word of God, of the 
 quickening and illumining presence of the divine Spirit in 
 the heart. This important principle would hardly seem 
 to require elaboration for intelligent Christian people, but 
 it certainly needs a fresh and a constantly renewed 
 emphasis. 
 
 We have spoken now of a number of simple yet funda- 
 
INTERPRETATION OF SCRIPTURE 
 
 57 
 
 mental and essential principles of Biblical interpretation. 
 Recognizing the real object and aim of the Bible, we have 
 pointed to the necessity of studying it historically, con- 
 sidering the settings and the circumstances in which it 
 was written; of giving to its language its natural, proper 
 significance, interpreting prose as prose, and poetry as 
 poetry; of comparing Scripture with Scripture, using the 
 inductive method, and not ignoring the consensus of 
 Christian scholarship; and, finally, the most important of 
 all, of seeking the aid of the Holy Spirit, without whose 
 aid the Bible will forever remain a sealed book, in so far, 
 at least, as its deeper, spiritual, most important teachings 
 are concerned. 
 
 Were we to follow these simple principles, 
 we should not go far astray from the meaning of 
 the Bible, and we should be spared many grievous mis- 
 takes and misconceptions. Not that all the processes 
 hinted at above are requisite in daily readings in the home, 
 or for spiritual nourishment ; a man may be saved and be 
 a useful Christian in spite of immature and defective 
 views; but when it comes to studying with a view to 
 accuracy, or to going beyond the mere surface, or for the 
 sake of instructing others, these fundamental principles 
 of interpretation cannot be left out of the account. If 
 ministers of the gospel, who are supposed to be, and 
 who ought to be, thoroughly familiar with these prin- 
 ciples the a, b, c's, indeed, of any proper preparation 
 for the ministry and if public Bible teachers, lay or 
 clerical, and all those who are called to give instruction 
 in the Word of God, would only take pains to keep them 
 before the people, line upon line, and precept upon 
 precept, not only would it tend to deepen their hearers' 
 interest in the Bible, render their study of it more intel- 
 ligent, and help to promote wholesome, well-balanced 
 views of Scripture, but, more effectively than in any 
 other way, would it meet and correct the many misin- 
 terpretations which are now so prevalent, and supplant 
 
58 POPULAR MISCONCEPTIONS 
 
 the vicious methods of exegesis which seems to be in 
 vogue in many quarters. 
 
 It is all-important that the revival of Bible study 
 now in progress should be wisely guided, and the respon- 
 sibility for so doing rests mainly upon intelligent, edu- 
 cated, consecrated, Spirit-filled ministers and laymen. 
 
BOOK II 
 LIFE 
 
IV 
 
 POPULAR MISCONCEPTIONS AS TO BEGINNING THE 
 CHRISTIAN LIFE 
 
 After a person has become a Christian, everything in 
 the new life appears to him to be simple and plain. It 
 seems as if any one might understand it all readily, were 
 such understanding really desired. Yet, as a matter of 
 fact, when one begins seriously to think of entering upon 
 the Christian life, many difficulties present themselves; 
 the way into the new life seems hedged about; one finds 
 himself entangled in a maze of perplexities; there are 
 troubles, distress and darkness on every side. Fre- 
 quently dreary days and nights are passed; sometimes 
 one is restless and unsettled for weeks, sometimes for 
 months and even years. Never is the mind more active 
 in searching for stumbling-blocks, or more fertile in 
 originating difficulties, than at the threshold of a Christian 
 life. When at length the light appears, one marvels that 
 it should have been so difficult of discovery. 
 
 Without stopping to inquire why this is so, whether 
 owing to defective instruction, or to the magnifying of 
 things which are not essential, or simply to the blinding 
 effects of sin, it is wise to notice and if possible try to 
 clear away some of the difficulties and misconceptions 
 Which so frequently arise, and some of which are sug- 
 gested in almost every conversation with inquirers. 
 Those who really desire to enter upon the Christian life 
 and the number, it is believed, is larger than is generally 
 supposed ought to be helped to see clearly just what to 
 do, that there may be no delay in taking the step which 
 shall bring them into the Christian life. 
 
 I. A common difficulty, indeed, a whole class of diffi- 
 
 61 
 
62 POPULAR MISCONCEPTIONS 
 
 culties, grows out of a misapprehension respecting the 
 relation of the feelings to the decision which renders 
 one a disciple of Christ. Many say they would like to be 
 Christians, but they have no feeling, or do not feel as 
 they suppose they ought, or as some others seem to feel. 
 They have heard believers describe the despair they had 
 at the time of their conversion; the rapturous joy 
 which they experienced afterwards, of distress followed 
 by relief; the darkness of mind and then the inflashing of 
 light. Such recitals have so often been made that there 
 has come to be an impression with many that such an 
 experience is necessary; and that, because one is uncon- 
 scious of any such emotional disturbance as others have 
 had, there is nothing to do but to settle back discouraged 
 as if the Christian life were unattainable. Yet there is 
 not a shadow of Scripture authority for conclusions of 
 this sort. To be converted is nowhere represented as a 
 matter of feeling.* To be born again is nowhere 
 described as an experience of the emotions solely. It 
 is unfortunate that such erroneous impressions prevail so 
 widely. 
 
 This matter of emotions, as related to entrance upon 
 Christian life, is secondary and subordinate. The Bible 
 bids us repent, and repentance means vastly more than 
 to feel badly, or to shed a few tears of regret. Emotion 
 over one's past life may accompany repentance, but it is 
 not repentance itself. To repent means to turn squarely 
 about in one's course of life. It means an honest pur- 
 pose, with God's help, to forsake sin and to live right- 
 eously. Repentance primarily is an act of the will. It 
 is to decide to live a right life, a life of fidelity to Christ, 
 in distinction from a wrong life, a life of indifference, or 
 of disobedience and sin. This being the case, one may 
 set out in the Christian course just as calmly and deliber- 
 
 *In the Revision, it is not stated, "Except ye be converted," but 
 "Except ye turn." 
 
BEGINNING THE CHRISTIAN LIFE 63 
 
 ately as one would carry out any other important decision. 
 All the sorrow which is necessary is just enough to lead 
 one to abandon a wrong life and to choose a right one. 
 So far as we know, James and Peter and John started out 
 in the new life with cool deliberation. We have no 
 account of their waiting for feeling, or of any refusal on 
 their part to act until first overwhelmed with sorrow. 
 When Jesus called them, straightway they left their nets 
 and followed him. The moment they fully decided to 
 cast in their lot with him, they became his followers, his 
 disciples, or, as we say, Christians. 
 
 It must not be forgotten that temperaments differ. No 
 two persons are alike. The experiences of no two persons 
 are exactly the same. Some are cool and collected; they 
 never manifest feeling; they are never known to weep. 
 Not that they do not feel, or are not tender and sympa- 
 thetic, but that they are not in the habit of manifesting by 
 outward signs the inmost state of their hearts. Others, 
 on the contrary, cannot hide their emotions. If happy, 
 they show it; if sad, the fact is not concealed. They are 
 easily moved to tears. Nor is it strange, perhaps, that 
 with them the recollection and realization of past ingrati- 
 tude and sin, so long continued, should cause bitter tears 
 of sorrow. But unless this sorrow leads to a definite and 
 positive purpose to "cease to do evil," and to "learn to 
 do well," it is of little avail. Yet those who are seldom 
 or never known to weep, and who do not shed a tear 
 when convicted of sin, may be no less sincere than those 
 who do. They may be just as much in earnest, and may 
 prove to be even more steadfast in their purpose to follow 
 the Lord. Thus the mere fact of feeling outwardly 
 exhibited, or the lack of it, counts for little. It is nothing 
 particularly in one's favor; it is nothing necessarily 
 against one. We would not disparage emotion, but 
 instead of being the main thing in conversion, as seems to 
 be imagined by many, it is really secondary and incidental, 
 rather than vital and essential. 
 
6 4 POPULAR MISCONCEPTIONS 
 
 It is not regarded as a sufficient excuse for neglecting 
 duty that one does not happen to feel like it. Duty is 
 something to be done, whatever one's feelings may be. 
 Suppose, as has been suggested, a note of yours is due 
 to-morrow at the bank, and a friend who happens to 
 know it and who thinks you may have forgotten it, hurries 
 in just before the close of banking hours to remind you 
 of it. "Oh, yes, I know it," you reply, "and I suppose I 
 ought to go down and pay it. The money is here in my 
 safe and I have been thinking of that note all day, but 
 for some reason I don't feel moved to pay it. I know it 
 will injure my credit to have the note protested, and I 
 suppose I ought to be deeply anxious to pay it, lest 
 failure to do so injure my reputation. But, somehow, I 
 am not. Would it be right for me, feeling as I do, or 
 rather without any feeling at all, to go down to the 
 bank and pay the note?" What would a friend think 
 if he heard one talk in that way? Yet that is precisely 
 the way in which a great many people are talking about 
 meeting an obligation which is even more plain and 
 urgent, viz : that of beginning a life of obedience to God 
 and to duty. If one knows it to be his duty to begin a 
 Christian life, as most people know it to be theirs, it is 
 high time to discharge that duty and begin that life. We 
 should no more wait for feeling than we would in dis- 
 charging any other known duty. 
 
 2. Another difficulty relates to "conviction of sin." 
 How many there are who imagine that before they can 
 really enter upon the Christian life, they must first experi- 
 ence certain peculiar sensations, not simply of sorrow, 
 but of overwhelming distress; that it is only by passing 
 through long and painful conflicts, through agonies of 
 contrition, through gulfs of dark despair, that they can 
 ever emerge into the light, and experience fulness of joy 
 and peace! What is "conviction of sin?" It is being 
 convinced of sin, of one's personal sinfulness, or that one 
 is wrong in one's relations with God, and that there ought 
 
BEGINNING THE CHRISTIAN LIFE 65 
 
 to be an immediate change in one's course of life and 
 attitude toward God. It is not distress, or crying, or 
 tears, or feeling badly at all, although such experiences 
 may and often do attend upon conviction. If one 
 realizes that he is a sinner, and that he ought to change 
 his course and be obedient to God in the future, he is 
 under conviction, and under sufficient conviction to war- 
 rant him in becoming a Christian. The distress which is 
 often experienced is not itself conviction, it is simply the 
 result of not yielding to or resisting conviction. One 
 knows that he ought to live differently and he does not 
 do so. He resists his convictions, and naturally his con- 
 science, if at all alive, begins to trouble and distress him. 
 It is the struggle of a proud, unyielding spirit, resisting 
 the pressure of a sense of duty, or of the Holy Spirit 
 who is striving to persuade him to do his duty. 
 
 The reason why many people pass through these long 
 and distressful experiences before finding peace of mind is 
 that they are headstrong and obstinate. They are not 
 willing to submit. Their sufferings would have been 
 avoided if only they had at once yielded to their convic- 
 tions of duty and had promptly begun to be obedient. 
 "When I was a farmer's boy," says a writer on this sub- 
 ject, "I remember once on a stormy night trying to get 
 the sheep, of which I had the care, into a safe shelter. 
 Most of them seemed ready enough to go into the fold, 
 but there was one sheep that would not do so. I tried 
 to call him in, but he stood outside stamping his feet and 
 shaking his head in a very defiant manner. I tried to drive 
 him in, but he would turn suddenly from the narrow 
 entrance and leap past me, and then stand at a little 
 distance and bleat as if he were a deeply injured animal. 
 At last, by masterly strategy, I succeeded in getting him 
 through the door and in fastening it behind him. Once 
 in he seemed to enjoy the fold as much as any other 
 member of the flock." Had an experience-meeting been 
 held among the sheep and this obstinate fellow been per- 
 
66 POPULAR MISCONCEPTIONS 
 
 suaded to relate his experience, he would have said that 
 he had had a terrible time in getting into the fold; that 
 it was only, in fact, after many struggles of mind, many 
 doubts and fears, and great inward commotion, that he 
 had succeeded in finding the entrance to the fold; but 
 then there followed a great calm, and he was conscious 
 of being filled with joy and peace. Now, the simple cause 
 of all his trouble was obstinacy. This sheep might have 
 gone into the fold quietly as did all the rest of the flock, 
 and thus have been spared his struggles. It would have 
 been far better for him had he done so. 
 
 There are many sheep in Christ's fold to-day who have 
 had much the same sort of experience, and for much the 
 same reason. They were obstinate, proud, unwilling to 
 submit their wills to God. They found no peace until 
 they did submit. The better way is to respond promptly 
 to the conviction of duty. We best show our sorrow 
 for past neglect and sin by prompt obedience and faith- 
 ful living in the present. There are few unconverted 
 persons who have not sufficient conviction to warrant 
 them in beginning the Christian life, and in deciding to 
 begin it at once. 
 
 We see, therefore, that this question of the feelings 
 holds a very subordinate relation to the subject under 
 consideration. The vital thing is the decision to begin 
 an obedient life. It is an act of the will. It is a voluntary 
 self-surrender. This is practical repentance; this is prac- 
 tical faith. The yielding or the choosing is the all- 
 important thing. The feelings will take care of them- 
 selves. 
 
 3. Another obstacle in the way of some, and a com- 
 mon obstacle, too, is dread of the new duties which it is 
 supposed the Christian life will involve. "If I should 
 become a Christian/' says one, "I should have to pray 
 in my family, say grace at meals, pray in public, talk with 
 people about their souls, perhaps be a preacher; and this 
 I never could do." 
 
BEGINNING THE CHRISTIAN LIFE 
 
 6 7 
 
 In reply, it may be said, first, that God never lays 
 burdens upon his children which he does not also give 
 strength and help to enable them to bear. Nor, again, 
 does he expect one just born into the kingdom to take 
 up, without preparation, development, or experience, the 
 responsibilities and the burdens which pertain to maturity 
 of Christian life. Here, as elsewhere, the principle of 
 growth is recognized, and it is cherishing a needless 
 anxiety when one begins to think of all the possible 
 duties and cares of the Christian life, and allows this to 
 be a stumbling-block in the way of entering upon it. It 
 is much as if a child should shrink from learning its 
 letters, from dread of essays, declamations, orations, 
 difficult and abstruse problems, which belong to a more 
 advanced stage of education. In a very proper sense 
 here, "sufficient unto the day is the evil thereof," and "as 
 thy days, so shall thy strength be." Preparation will 
 have been made for all these responsibilities before they 
 appear, and the wonder then will be that they should ever 
 have been so dreaded. A large proportion of our coming 
 trials in life are imaginary. We worry over them, dread 
 them, and when, at length, if ever, we come to them, 
 they are not at all serious. 
 
 Furthermore, many of these so-called duties may not, 
 in reality, be duties at all. Whether they are or are 
 not, may be simply questions of judgment. Each person 
 has to decide for himself, before his own conscience. It 
 is important that people should take part in prayer- 
 meeting, but whether or not it is the duty of this one 
 or that one in particular, each must settle for himself. 
 Whether or not it will become one's duty to become a 
 preacher, if he becomes a Christian, depends upon various 
 considerations which one has nothing to do with at the 
 beginning of his Christian career. It is one's duty to 
 become a Christian, without reference to the question of 
 the ministry, or of any other calling in life. This is to 
 be attended to first of all. A young man once held off 
 
68 POPULAR MISCONCEPTIONS 
 
 from beginning the Christian life for a long time for this 
 very reason: he feared that if he became a Christian he 
 would have to become a minister. He was told that 
 it was by no means clear that this would be his duty. 
 He might not be adapted to the ministry, but it was very 
 clear that he ought to be a Christian. After some time he 
 came out clearly and decidedly for Christ, went into busi- 
 ness, and nothing more was said about the ministry. A 
 few years later, word was received from him to the effect 
 that he was engaged in study at a theological seminary. 
 His feelings had so changed, he said, that now he wanted 
 to preach; he could not be contented in any other calling. 
 Similarly it often is in regard to many other dreaded new 
 duties. If they are duties, they will be made to appear 
 such in due time, and one will be prepared for them. Not 
 only strength to meet them will be provided, but, most 
 likely, one will have an inclination to enter upon them. 
 Fear and dread will give place to real desire. 
 
 It was so in the case of a man who told his minister 
 that the reason he had so long remained undecided about 
 beginning the Christian life was the fear and dread he 
 had of supposed new duties which it seemed impossible 
 that he could ever discharge. He knew he ought to be 
 a Christian. His wife and children had all been con- 
 verted, and he was the only one of the family remaining 
 unconverted. "But," said he, "I know I could never 
 pray in my family or ask a blessing, especially with several 
 of my clerks present. If I could have a man come in and 
 do these things for me, I would willingly give him twelve 
 dollars a month/' He was afterward converted. The 
 minister asked him, pleasantly, if he still wanted to hire 
 a man at twelve dollars a month to do his praying for 
 him. "Oh, no," said he, "I can do that myself now." 
 His whole feeling about it had changed. He no longer 
 dreaded to prav before others. He took pleasure in doing 
 so. 
 
 The difficulty is, people are all the time trying to cross 
 
BEGINNING THE CHRISTIAN LIFE 69 
 
 bridges before they come to them, multiplying and magni- 
 fying difficulties and duties which may or may not appear. 
 The one vital inquiry is whether one will or will not 
 decide to begin the Christian life. That settled in the 
 affirmative, the way will gradually open, all needed grace 
 and strength will be imparted, the mountains will become 
 as mole-hills, the dread will give place to desire. No one 
 need hesitate a moment about beginning the Christian life 
 from dread of any new duties which it is supposed will be 
 involved in so doing. 
 
 4. Another difficulty, which is often one of real con- 
 cern, especially with the young, is in regard to "giving 
 up things," or the self-denial supposed to be involved in 
 the Christian life. 
 
 There might be, it is to be admitted, some show of 
 reason for shrinking from the Christian life on the part 
 of those who are young and buoyant, and who are lack- 
 ing in a full realization of the tremendous interests at 
 stake, were it really true that the Christian life were a 
 life of self-denials merely the giving up of everything 
 pleasant with nothing to be received in return did it 
 not present any compensation or open any new sources 
 of satisfaction in itself. Yet even then, were it a life 
 of gloom, of "thou shalt nots," and nothing else, of con- 
 stant distress, with not a redeeming feature in it, in so 
 far as this life and its enjoyment are concerned, no one 
 could afford to neglect it. It would be for one's highest 
 interests to enter upon it at any cost. It would be worth 
 infinitely more than all the sacrifices involved. 
 
 But the Christian life means something more than 
 the giving up of the things we like, something more than 
 the gloomy, joyless experience, which it is often imagined 
 to be. It should never be represented as free from self- 
 denials. The sacrifices it involves should never be 
 concealed. Self-denial is required here, as in the attain- 
 ment of any other good, although a vast deal of misap- 
 prehension prevails in regard to the character and amount 
 
70 POPULAR MISCONCEPTIONS 
 
 of it. Practices which are clearly sinful and wrong must 
 of course be given up. Other practices, whose moral 
 quality is not so clear, must be left to individual con- 
 science to restrain or lay aside. Sometimes practices 
 which are not absolutely sinful in themselves are to be 
 given up for the sake of others, as when Paul declared 
 that if eating meat, which had been offered to idols 
 a thing harmless in itself would cause others weaker 
 in conscience than himself to stumble, he would eat no 
 meat while the world should stand. 
 
 If one is really in earnest, more anxious about his soul's 
 welfare than about anything else, as one ought to be, 
 there will be very little difficulty over these questions. 
 One may well suspect himself and his own sincerity 
 if he finds himself really stumbling over the question 
 as to whether he will be obliged to give up this or that 
 in order to be a Christian. If salvation is really the 
 all-important object which we have always been taught to 
 believe it to be, one ought to be willing to surrender any- 
 thing and everything which would seem in any degree to 
 stand in the way of securing it. 
 
 On the other hand and this is something which is 
 usually overlooked or not appreciated there are many 
 and vastly better things received in becoming a disciple 
 of Christ than are given up; more than sufficient to 
 counterbalance any regret in parting with them. There is 
 opened to the mind a new set of pleasures. New sources 
 of enjoyment are discovered all along the way of life, 
 just as in certain mountain regions one comes upon 
 springs of water, bubbling up pure and sweet, in most 
 unexpected places. As the mind is taken up with these 
 new Christian experiences, many of the old forms of 
 enjoyment lose their attractiveness. They are outgrown, 
 as the garments of childhood are outgrown and thrown 
 aside, and who ever murmured over the giving up of his 
 outgrown, worn-out, cast-off clothing? The writer once 
 climbed the Lebanon Mountains in Syria. From a dis- 
 
BEGINNING THE CHRISTIAN LIFE ji 
 
 tance they appeared bare and rocky, rugged and cheerless. 
 It seemed as if the ascent, even upon horseback, would be 
 hard and toilsome, an experience to be dreaded. Not 
 an attractive thing was to be seen, although there were 
 some objects of interest on the other side of the range, to 
 see which was the only incentive to the attempt. It 
 seemed as if there could be little satisfaction on the way, 
 but as the struggle upward proceeded, with much winding 
 about between rocky ledges, what were the surprise, and 
 delight at discovering little villages, invisible from below, 
 nestling here and there; vineyards, laden with luscious 
 fruit; mulberry and other trees, and a great variety of 
 shrubbery, to say nothing of attractive scenery on every 
 hand ! The air was bracing, and there was a magnificent 
 outlook on the country below and upon the blue Mediter- 
 ranean in the distance, with here and there a sail upon 
 its placid waters. The panorama had beauty entirely 
 unanticipated. The journey proved to be anything but 
 a hardship. It was full of exhilaration and delight. 
 Instead of shrinking from that which remained, there 
 was every incentive to press on, and constant satisfaction 
 all the way. 
 
 So the Christian life, looked at from a distance, or 
 regarded merely from an external point of view, may 
 seem like a life of self-denials, of restrictions, of hard- 
 ships and gloom, but this is because men do not know 
 what it contains; what satisfaction is to be met with on 
 every hand in connection with it; what unexpected 
 delights will be disclosed as they advance. To one who 
 has really entered upon the Christian life in sincerity, 
 there are constant and delightful surprises all the way 
 along. He no longer thinks of the joys beyond as 
 the only incentive to press on; his mind is absorbed with 
 the attractions on the way, while the outlook grows 
 constantly wider, brighter, grander, and the heavenly 
 atmosphere he is breathing is full of exhilaration and of 
 spiritual quickening. One can not know beforehand, can 
 
72 POPULAR MISCONCEPTIONS 
 
 not understand the joyous exchange, the treasures vast 
 and rich, which he is to receive in return for all the self- 
 denials involved, from incurring which, not unnaturally, 
 there is shrinking, until he actually enters upon the new 
 life. These treasures may not be fully appreciated at 
 once, but they will grow upon the soul, and will be 
 experienced in constantly enlarging measure. 
 
 5. A final difficulty, or class of difficulties, to be 
 noticed, grows out of misconception respecting the con- 
 ditions of salvation. One says, "I would like to become 
 a Christian, but I do not and cannot believe in existing 
 creeds. I don't believe in the doctrine of total depravity, 
 i. e., that men are by nature as bad as they can be. I 
 don't believe in a literal lake of fire in which the wicked 
 are to be burned; or that I am to be condemned for 
 Adam's sin; or that a few are arbitrarily chosen to be 
 saved, and that all the rest of mankind are foreordained 
 to be lost. If one must subscribe to such doctrines as 
 these in order to be a Christian, then I must be counted 
 out." 
 
 In this case there is the two-fold error : first, in assum- 
 ing that becoming a Christian hinges upon acceptance 
 of a creed. For such an opinion there is not the slightest 
 warrant in the Scripture. Second, in assuming that the 
 objectionable dogmas referred to are actually to be found 
 in any existing creed. The first error arises from an 
 entire misconception as to the conditions of salvation, 
 while the second is not only a perversion of the truth, 
 but is a caricature of creeds. Creeds have their use in 
 the realm of religious belief, as platforms of principles 
 have their place in the political world. Some creeds are 
 more antiquated than others, some are so defective as 
 justly to be open to criticism, but a credal test in the 
 matter of personal salvation, as in the case indicated, is 
 something entirely foreign to the teachings of Christ and 
 his apostles. 
 
 Equally erroneous is the idea that in order to become 
 
BEGINNING THE CHRISTIAN LIFE 3 
 
 a Christian, or to enter upon the Christian life intel- 
 ligently, one must understand all about the Bible, accept 
 all its teachings, and be able to explain all the difficulties 
 which it contains. When the question of personal duty 
 is pressed, frequently the answer is, "Yes, I know I ought 
 to be a Christian, but there are many things in the Scrip- 
 tures which I do not understand and can not believe, such 
 as the sun's standing still on Gibeon, or that the earth and 
 the heavens were made in a single week. Were it 
 not for such statements as these, I might become a 
 Christian." 
 
 But what authority is there for any such assumption 
 as this? for assumption it is. The Bible itself teaches 
 nothing of the sort, and those who are stumbling over 
 such embarrassments as these are laboring under serious 
 misapprehension. It is not to be denied that there are 
 things in the Bible which are difficult to understand, yet 
 to such as are open-minded, most of these difficulties can 
 be explained in a sufficiently satisfactory way. 
 
 But the question before us is not in regard to the Bible, 
 nor to the things in it which are not easy to understand. 
 The question is as to the conditions of salvation. These 
 conditions are clearly set forth. This distinction is 
 never to be lost sight of, that to become a Christian is one 
 thing, to understand everything in the Bible is another 
 and a very different thing. To do the first is a simple 
 and plain duty; to do the latter will occupy a lifetime. 
 By the terms of salvation, it is plain that one may be a 
 Christian, and an intelligent Christian, without being 
 able to solve all the difficulties connected with the explana- 
 tion of the Bible. 
 
 Another misconception is that membership in the 
 visible church is one of the conditions of discipleship, 
 as if the Master had said, "Join the church, and thou 
 shalt be saved." But what Protestant presumes to set 
 up such a condition of salvation as this? Where is 
 anything of the kind presented or implied in the Word of 
 God? 
 
74 
 
 POPULAR MISCONCEPTIONS 
 
 The importance of church-membership is not to be 
 denied. The reasons for joining the church after one has 
 become a Christian are sufficiently numerous and strong 
 virtually to settle the question in any candid mind. But 
 the question as to what one must do to be saved, or to 
 enter into right relations with God, is a very different 
 question from that of church-membership, and the answer 
 to it is given over and over again, and in the most unmis- 
 takable terms, in the Word of God. It is to believe on 
 and to come into union with Jesus Christ. 
 
 Still again, the idea is prevalent with many people, that, 
 in order to be an acceptable Christian, one must first of 
 all attain to a certain standard of goodness. "I am not 
 good enough," is one of the very common reasons urged 
 against becoming a Christian. This is a great and 
 serious misapprehension. Nowhere in the Bible is such 
 a condition of salvation set forth. The question is not 
 primarily as to how good or how bad one is, but whether 
 one is willing to turn from known sin and to become 
 obedient to God and to duty. All are alike sinners 
 before Him with whom we have to do, all alike need 
 forgiveness ; and precisely as much encouragement is held 
 out that the most degraded sinner will be pardoned and 
 saved, if he repents, as that the sinner will be saved who 
 moves in the most respectable society and who has never 
 fallen so low. The way is open, through Christ, to 
 all alike, and upon the same terms. It is to forsake 
 sin with full purpose of the heart, and to turn to Jesus 
 Christ in obedience and love. The moment one does 
 this in sincerity, whether he be uncultured and besotted, 
 or refined and a member of the most select circle, he is 
 an accepted Christian. The moral or goodness test of 
 acceptance with God is not found in the Bible. 
 
 The truth is, these various misconceptions respecting 
 the condition of salvation or of acceptance with God, 
 have somehow found lodgment in many minds, and are 
 doing incalculable mischief. By reason of them, many 
 
BEGINNING THE CHRISTIAN LIFE 
 
 75 
 
 are hindered from entering the kingdom. The condition 
 of salvation is not that one must perfectly understand, 
 or even believe every statement of Scripture, although 
 the Bible itself, properly interpreted, is trustworthy; it 
 is not to accept some specific creed or any creed at all; 
 it is not to attain to a certain standard of goodness or 
 morality, although, if one be soundly converted, morality 
 and goodness will follow; it is not to join the visible 
 church, although to one who is truly a Christian that 
 is the natural step to take, and the step which he will 
 probably want to take; it is not to go forward to a 
 mourners' bench, or to rise for prayers, or to speak in 
 meeting, although these may be helps in coming to a 
 decision; it is not to hold to some particular theory or 
 view of the ordinances the nature of the Lord's Supper, 
 or the particular mode of baptism. No man has any 
 right to set up any tests which are not divinely authorized, 
 as none of these which have been indicated are. 
 
 The condition of salvation, as laid down by Christ over 
 and over again, and in various forms of expression, is 
 very simple, and it is extremely important to disentangle 
 it from the false tests which are so prevalent, and which 
 are sometimes clung to with such persistence. The simple 
 condition is repentance and faith; a sincere purpose, with 
 divine help, to abandon every known sin, and to be loyal 
 and obedient toward Jesus Christ. Instead of saying, 
 "Believe in the Bible and thou shalt be saved," or, "Accept 
 a creed," or "Join the church," or "Attain to a certain 
 standard of goodness," the New Testament says, "Believe 
 on the Lord Jesus, and thou shalt be saved." Other con- 
 siderations have their place, but faith alone is the condition 
 of salvation. This is fundamental. When one fulfils this 
 condition, he is a Chrstian, whether he understands the 
 Bible fully, or only partially; whether he is able to formu- 
 late his beliefs, or holds them vaguely; whether his char- 
 acter is firmly established, or is gradually growing 
 stronger and purer. The moment one turns to Christ in 
 
76 POPULAR MISCONCEPTIONS 
 
 the spirit of confidence and love, that moment one is 
 accepted, that moment one begins the Christian life, that 
 moment he becomes an heir of salvation. Could any- 
 thing be simpler or plainer? Is there anything 
 mysterious about it? Is there anything really to cause 
 one to hesitate, except his own unwillingness to give 
 up sin? 
 
 Were one to begin the Christian life to-day, the first 
 thing would be to yield to the promptings of the Holy 
 Spirit, to decide to begin a life of obedience to God and 
 duty; the next to shape his course accordingly. He 
 should take up the first duty which presents itself, no 
 matter what it is, and do it faithfully as unto the Lord. 
 He should then take up the next duty, then the next, and 
 so on, discharging each one with the same fidelity as if 
 Christ himself had personally laid the responsibility upon 
 him. The first duty might be to settle a personal diffi- 
 culty with a neighbor, or to forgive an offending one. 
 It might be to get one's lessons better at school, lessons 
 which have been neglected. It might be to give up an 
 evil companionship, or to break off a bad habit, or to take 
 up one's dusty Bible and read it, or to begin to pray, or 
 to visit some one in need, to be more faithful to one's 
 employer, or more upright and conscientious in one's 
 business transactions. Whatever is clearly presented to 
 one's mind as duty, whether from one's providential rela- 
 tions in life, or as it is suggested by the Spirit, or through 
 reading the divine Word whatever is shown to be duty, 
 that one is now to do, and to do it in the spirit of love, as 
 unto the Lord. We are to seek to live up to our honest 
 convictions of right, constantly seeking more light and 
 God's help, and to continue in this way through life. 
 
 Were one to follow out the suggestions above given, 
 he would enter upon the Christian life, would live it from 
 day to day, and, continuing to do so, would find it a sweet 
 and satisfactory life. Conscience would no longer dis- 
 turb; God would no longer condemn. Christ would be 
 
BEGINNING THE CHRISTIAN LIFE 77 
 
 recognized as one's Saviour, one's friend, one's Lord. 
 All one's hopes would center on him. The past, with 
 its short-comings and sins, would be forgiven; the present, 
 with its self-denials, which, prompted by love, would no 
 longer be self-denials, would be full of satisfaction; the 
 future would be radiant with glory. All is very simple. 
 Need any one who really desires to enter upon the 
 Christian life hesitate for a moment? If one does delay, 
 if he puts it off, pleads this reason or that, is it not 
 primarily because he is unwilling to obey the command of 
 his Lord ? 
 
 The main difficulty is always with the will. That is 
 the one thing which must be surrendered, and it is the 
 one thing which people are the least willing to surrender. 
 This is the one obstacle which overtops all others. It is 
 not that one does not understand enough; not that one 
 has not enough conviction, or enough feeling; there is 
 really nothing in the way but a stubborn will. With a 
 willing spirit, the whole matter would at once be settled. 
 The Christian life would already be begun. The funda- 
 mental and vital thing is to be willing. Then Christ 
 comes to the soul. Then there is forgiveness, and that 
 instant one becomes a child of God, an heir of heaven. 
 One may not have a full and realizing sense of all the 
 blessedness of the Christian life, a clear consciousness 
 of it at the outset, but this will come in time, increasing 
 day by day. Why then should any one who is not a 
 Christian delay? Why "not begin now? 
 
 A writer has gathered together a number of Scripture 
 answers to objections which are often urged for delay in 
 becoming a Christian: 
 
 Is it because you are afraid of ridicule ? "Whosoever 
 shall be ashamed of me and of my words, of him shall 
 the Son of man be ashamed" (Luke 9 : 26). 
 
 Is it because of the inconsistencies of professing 
 Christians? "Each one of us shall give account of 
 himself to God" (Rom. 14: 12). 
 
78 POPULAR MISCONCEPTIONS 
 
 Are you not willing to give up all to Christ? "What 
 doth it profit a man, to gain the whole world, and forfeit 
 his life?" (Mark 8 136). 
 
 Are you afraid you will not be accepted ? "Him that 
 cometh to me I will in no wise cast out" (John 6: 37). 
 
 Is it for fear you are too great a sinner? "The 
 blood of Jesus his Son cleanseth us from all sin" 
 (i John 1:7). 
 
 Is it because you fear you will not hold out? "He 
 which began a good work in you will perfect it until the 
 day of Jesus Christ" (Phil, i : 6). 
 
 Are you thinking that you will do as well as you can, 
 and that God ought to be satisfied with that? "Whoso- 
 ever shall keep the whole law, and yet stumble in one 
 point, he is become guilty of all" (James 2 : 10). 
 
 Is it because you are postponing the matter without any 
 definite reason? "Boast not thyself of to morrow; 
 for thou knowest not what a day may bring forth" 
 (Prov. 27: i). 
 
 The invitation is pressing. "Now is the acceptable 
 time." "Come unto me, all ye that labour and are heavy 
 laden, and I will give you rest." Come, for "him that 
 cometh to me I will in no wise cast out." Come, "for 
 the Son of man came to seek and to save that which 
 was lost." Come, for "there is joy in the presence of 
 the angels of God over one sinner that repenteth." Come, 
 for "The Spirit and the bride say, Come. And he that 
 heareth, let him say, Come. And he that is athirst, let 
 him come: he that will, let him take the water of life 
 freely." 
 
POPULAR MISCONCEPTIONS AS TO LIVING THE 
 CHRISTIAN LIFE 
 
 The number and variety of misconceptions which pre- 
 vail among the unconverted as to what it is and what it 
 means to enter upon the Christian life are a constant 
 surprise. The existence of these misconceptions is a 
 serious hindrance to many who sincerely desire to become 
 followers of Christ. To many it is exceedingly difficult 
 to make it clear that instead of being the complicated and 
 distressful experience which is imagined, entrance upon 
 the Christian life is in reality a very simple and easy 
 thing. 
 
 But not simply with reference to beginning the 
 Christian life do misconceptions prevail. They prevail 
 as to what this life is, what it is to live it day after day, 
 what is the true Biblical conception of it, what its pervad- 
 ing spirit should be. Erroneous views, based upon half- 
 truths, are not uncommon. Disproportionate emphasis 
 is often laid upon some one aspect of the Christian life. 
 In consequence, the development of Christian life and 
 character frequently becomes so abnormal and unsym- 
 metrical that the Christian religion is misrepresented 
 before the world, and many who otherwise might be led 
 to embrace it, reject it. 
 
 One of these misconceptions, and the first which we 
 will notice, may be termed the passive misconception. 
 The Christian life is looked upon as a state or condition 
 of mind, the possession of which relieves one of all 
 further responsibility. To "experience religion" and 
 join the chtirch are all that is required. Ever after one 
 folds the hands and patiently awaits entrance into the 
 
 79 
 
go POPULAR MISCONCEPTIONS 
 
 heavenly city, where, in the midst of dazzling glories, one 
 is to be the passive recipient of blessings unnumbered, 
 and "sing oneself away to everlasting bliss." 
 
 Such a conception of the Christian life, even though not 
 definitely formulated, is a delusion and a snare. In it 
 religion ends where in reality it only begins. By reason 
 of this misconception, many drift back into worldly, self- 
 seeking ways, until only by consulting church records is 
 there any evidence that they have ever seriously con- 
 sidered the question of personal religion. 
 
 In reality, conversion is the beginning of the new life. 
 It marks the first step in the formation of a righteous, 
 Christlike character and in positive and aggressive service 
 for the Master. The "right-about-face" from delight in 
 evil to the choice of good, is but the commencement of the 
 journey which is to be made. Many a battle is still to 
 be fought before the victory over selfishness and sin will 
 be fully gained. Every one ought to see that true 
 religion means something more than a sentiment; that 
 it is something definite, positive, practical in its nature; 
 that it is a vocation, and that only as he lives in active 
 sympathy with Christ, breathes his Spirit, walks in his 
 footsteps, is he warranted in believing that his hopes of 
 salvation are well grounded. 
 
 Then, there is what may be termed the negative con- 
 ception of the Christian life. To enter upon it, one must 
 guard against the doing of many things. He is con- 
 stantly confronted with an array of "shalt nots." "Thou 
 shalt not steal," "Thou shalt not kill," "Thou shalt not 
 bear false witness." The virtues which he contemplates 
 are all of negative character, and grow out of simply 
 refraining from doing wrong, from resisting evil, from 
 opposing error, from fighting iniquity in its various 
 forms. 
 
 Certainly, this is an important part of Christian obliga- 
 tion, but is by no means the whole of it. We are enjoined 
 not only to "cease to do evil," but also to "learn to do 
 
LIVING THE CHRISTIAN LIFE gl 
 
 well;" not merely to resist evil and falsehood, but to 
 develop the good and the true; not simply to destroy the 
 works of the devil, but to promote positive righteousness 
 and truth in the world. 
 
 This negative view is good as far as it goes, but it 
 does not go far enough. It is based upon a half-truth, 
 and not the better half either. To fight evil directly, 
 making that one's main aim, although this may some- 
 times be necessary, is by no means the surest way of 
 conquering it. The most effective way, in dealing with 
 Canada thistles, is to occupy the ground which they cum- 
 ber with something which springs from a good seed. In 
 the very process of cultivating the soil, so as to secure a 
 harvest, the thistles are gradually uprooted and de- 
 stroyed. Thistles of evil and error are most effectively 
 removed in the same way. 
 
 There is also the ascetic view of Christianity. If this 
 is not as common as it once was, it still exists. Personal 
 holiness is to be cultivated, not while remaining in the 
 world, but by withdrawing from it. God is to be honored 
 and served, not by active ministrations among men, but 
 by devoting oneself to meditation and prayer, to the study 
 of the Scriptures, and to holy exercises. This to many is 
 the ideal holy life. Thus, we often hear people saying 
 that, if they could only change their circumstances, get 
 away from their temptations and besetments, and give un- 
 divided attention to the cultivation of their Christian life, 
 they would certainly make spiritual attainments which 
 for them are now impossible. This is the view of the 
 monks, which led them to hide in deserts and mountains, 
 to occupy cells and monasteries, to fast, to expose them- 
 selves to cold and storm, thinking that by so doing they 
 were offering acceptable service and sacrifice to the Lord. 
 As a matter of fact, they were only wasting in idleness 
 and useless self-torture the gifts which God had bestowed 
 upon them. 
 
 Such a conception of the Christian life as this is 
 
 VI 
 
82 POPULAR MISCONCEPTIONS 
 
 abnormal, unwholesome, unscriptural. The verdict of 
 history is against it. True, we are commanded to be 
 separate from the world, but the separation is to be 
 inward, in spirit and purpose. No change in outward 
 circumstances can regenerate the soul or cleanse it from 
 sin. Strength of character and spiritual growth are 
 secured by the conflicts of life. The oak on the prairie, 
 exposed to winds and storms, is hardy and tough. The 
 oak deep in the forest is relatively weak. While we are 
 still to be in the world, we are not to be of it. 
 
 Furthermore, the world, with all its weakness, suffer- 
 ing and sorrow, needs our help. We are commanded to 
 minister to the needs of our fellow men. To withdraw 
 from society, and spend all one's time and energy in 
 seeking to save one's own soul, is not only disobedience to 
 God, it is downright selfishness and cowardice. While 
 we are enjoined to keep ourselves unspotted from the 
 world, we are also to visit the widow and the fatherless 
 in their affliction. 
 
 We may next notice what may be termed the emotional 
 conception of Christian living. Here the state of the 
 feelings is the all-important consideration. The emo- 
 tions and the feelings are made the test of religious con- 
 dition. If one is consciously happy, all is well; if not, 
 the Lord has withdrawn his gracious influences. If 
 one would understand his religious condition at any time, 
 would know whether one is growing in grace or back- 
 sliding, there must an examination of the feelings. 
 These are made a spiritual barometer. Such a course is 
 not wiser than that of the boy who plants seeds in his 
 garden and then goes out every day and digs them up 
 to see if they have sprouted. 
 
 The emotional view of the Christian life is a very 
 superficial one for us to take. The feelings are largely 
 involuntary. They come and go. They are dependent 
 upon a variety of influences, not always under our control. 
 The weather, the condition of the nerves, the state of the 
 
LIVING THE CHRISTIAN LIFE 83 
 
 stomach or liver, or the natural temperament, very 
 largely determine their nature. The vital question is not 
 how one happens to feel at a given time, but what is the 
 supreme, all-controlling purpose in life. Is it to serve 
 and obey God, or is it to live for self and the world ? If 
 the former, and the daily life harmonizes with this pur- 
 pose, then one is a Christian, even if there are interrup- 
 tions in one's spiritual happiness or joy. 
 
 While riding in the cars in Switzerland, I fell in with 
 a gentleman from this country,' who tried to entertain me 
 by reading aloud from his diary, which stated that on 
 Monday he did not feel very well; Tuesday, felt some 
 better; Wednesday, very miserable; Thursday, slightly 
 improved; Friday, down again, very bad; Saturday fore- 
 noon, quite well afternoon, wretched. I wondered 
 whether this man had no higher aim in keeping a diary 
 while traveling abroad than merely to record the fluctua- 
 tions of his feelings. If only he had turned his thoughts 
 away from himself, and had become interested in the 
 grand and glorious scenery, not only would his dreadful 
 morbidness have been relieved, his health would have been 
 improved. Certainly, he would have been a more agree- 
 able companion. 
 
 If introspective, emotional Christians would dwell less 
 upon their feelings, cease viewing them as a barometer 
 of spiritual attainment, occupy their minds with the great 
 ends of Christian living, become absorbed in Christ's 
 work, their spiritual health would be better, they would 
 grow in grace more rapidly, and would be far more win- 
 some as companions along the dusty way we are compelled 
 to travel. 
 
 Then, there is the legal view of the Christian life. It 
 is a round of duties, hard and disagreeable, a life of strict 
 conscientiousness, of literal and exact obedience to the 
 commandments. Such conscientious devotion to duty is 
 not to be lightly esteemed. It should be encouraged. It 
 is refreshing, when so many are lacking in this respect, 
 
84 POPULAR MISCONCEPTIONS 
 
 to meet with people who are thoroughly devoted to con- 
 science and to principle. Over-conscientiousness should 
 be tenderly criticized. 
 
 But the Christian religion is something more than a life 
 of duty in the hard, literal sense of that word. The heart 
 and life are dominated by love, so that the performance 
 of duty becomes easy and delightful. Love animates us 
 in everything. Yet duty as a motive is not to be dis- 
 paraged, although it is not the highest motive. We may 
 look upon it as a balance-wheel to keep the machinery in 
 motion when other and higher motives fail us. But 
 no Christian should be satisfied to live simply under the 
 impulse of duty. He should strive to rise from this 
 lower plane of mere obligation to that of love; from 
 bondage to the letter to the liberty of the spirit. These 
 legal Christians are still in the Old Testament, under 
 law, when they might be in the New Testament, under 
 grace, where there is liberty, where the yoke of Christ is 
 easy, and where his burden is light. 
 
 Related to the views above mentioned, and growing out 
 of them, there is the gloomy view. There are those who 
 convey the impresion to others that the Christian religion 
 is solemn, joyless, unattractive. From their general 
 bearing, one would infer that they regard it as wicked to 
 smile, a sin to be cheerful or buoyant and hopeful. They 
 seem constantly to be afraid of too much levity, frown 
 upon and check all the natural, overflowing spirits of 
 youth. They seem to take a morbidly serious view of 
 everything. In this they misrepresent the Christian 
 religion, and to such an extent that those who have not 
 accepted Christ, instead of being attracted to him, are 
 repelled and kept out of the kingdom. 
 
 Various causes may lead to this conception of Chris- 
 tianity a naturally somber temperament, serious and pro- 
 longed trials, the habit of looking at everything from a 
 legal point of view; or it may spring from an unhealthy 
 physical condition, from unstrung nerves, from bad diges- 
 
LIVING THE CHRISTIAN LIFE 85 
 
 tion, or from other ailments, in which case one's first duty 
 is to try to get well. With restoration to physical 
 health, one's spiritual skies brighten. But whatever the 
 cause, this gloomy view is not the true and Scriptural 
 view. In its very nature, the Christian religion is 
 joyous, joy-producing, promotive of a cheerful, hopeful 
 spirit. 
 
 A college student was influenced to become a Christian 
 very largely by the fact that his associate, who was an 
 earnest and active believer, was also always hearty and 
 cheery in his manner, full of fun and frolic. The uncon- 
 verted student had been brought up to take a gloomy view 
 of the Christian religion, and had been repelled by it, but 
 the daily life of his friend, showing him that there was 
 no inconsistency between Christian earnestness and a 
 buoyant cheerfulness, set him to thinking, and finally led 
 him to his Saviour. We must not forget that we are to 
 "serve the Lord with gladness." 
 
 The views which I have mentioned are samples of 
 misconceptions which prevail in regard to the nature of 
 the Christian religion and Christian life. While not 
 entirely erroneous, they are sufficiently so to be mis- 
 leading, and are frequently exceedingly harmful in their 
 effects. There is some truth in each of them, but partial 
 views are sometimes as mischievous as positive errors. 
 
 What, then, is the Biblical conception of the Christian 
 life? What is the true nature and the real extent of 
 Christian service? 
 
 First of all, there must be the decision, or choice, or 
 purpose to live for God, for his cause, for the right, 
 instead of living for the world and for self. God's will 
 is to be supreme. A new and all-comprehensive principle 
 or spirit is to dominate the entire life. That principle 
 or spirit is love, in the large, broad, Christian sense; a 
 loyal devotion to God, with righteousness and good will 
 toward our fellow men, and even toward those who 
 despitefully use us. 
 
86 POPULAR MISCONCEPTIONS 
 
 To live the Christian life, after one has entered upon it 
 in good faith, is to carry this new spirit and purpose into 
 everything one does. It is to be lovingly loyal to God. 
 It is to do everything as unto him. It is to try to do 
 just right by one's fellow men in all relations. It is to 
 do others good as there is opportunity, and to want to do 
 them good all the time. Duty is to be performed in this 
 spirit of Christian love, and with the same conscientious 
 fidelity as if the Lord himself had personally assigned it, 
 and it were being done in his presence and under his 
 eye. Thus the entire range of the Christian life and its 
 varied responsibilities are to be regulated by the precept, 
 "Whether therefore ye eat, or drink, or whatsoever ye do, 
 do all to the glory of God." 
 
 This being the case, the usual conception of the nature 
 and extent of acceptable Christian service, or of what 
 serving the Lord is, does not include enough: its scope 
 needs to be greatly enlarged. Many erroneous impres- 
 sions prevail in regard to it. If one is serving the Lord 
 when engaged in specifically religious work, may he not 
 serve him with equal intensity, and with equal certainty 
 of the divine approval, in his business or in the discharge 
 of professional or social duties? May not fidelity here 
 be counted as Christian service, or must it be set aside 
 as something purely secular ? 
 
 A man toils day after day, week after week, in shop 
 or office or store or farm or in a factory. On one evening 
 of the week he goes to prayer-meeting. In this he feels 
 that he is serving the Lord. Is he not serving him also 
 in work which has occupied him all the rest of the week ? 
 Has only the prayer-meeting hour been devoted to Chris- 
 tian service? A woman visits a sick neighbor, carries 
 delicacies to her, talks with her encouragingly, reads 
 to her helpful Scripture passages, kneels in prayer at 
 her bedside, and rejoices that she is able to do that 
 much at any rate for the Lord, and that he accepts 
 her service. But she does not dare to think that her 
 
LIVING THE CHRISTIAN LIFE 87 
 
 burdensome household duties at home are of a similar 
 sacred character, or that in caring for her children, sew- 
 ing and mending for them, toiling in the kitchen, she is 
 also rendering acceptable service to the Lord. In the true 
 conception of Christian service, all this should be in- 
 cluded. If a man is faithful in doing his duty in his 
 secular toil, carrying the Christian spirit and Christian 
 conscientiousness into it, he is rendering service to the 
 Lord as truly as when he goes to the prayer-meeting. The 
 Lord certainly accepts as readily the faithful labors of the 
 mother in her home duties, if they are performed in the 
 Christian spirit, as when she ministers at the bedside of a 
 sick neighbor. 
 
 The importance of distinctly religious service cannot be 
 overestimated. The obligation to engage in it is urgent 
 and pressing, and in the adjustment of our varied respon- 
 sibilities as large a place should be assigned to it as 
 possible. But what is here emphasized is that this is not 
 the only Christian service. Even the most secular work, 
 so termed, if done "as unto the Lord," is as truly Chris- 
 tian service as the other. Thus the distinction which is 
 often made between our work and the Lord's work, be- 
 tween secular duties and religious obligations, is incorrect. 
 Everything is to be done to the glory of God, and when 
 so done, it is acceptable Christian service. 
 
 But it is not to be forgotten, rather it is to be empha- 
 sized that, to constitute acceptable Christian service, all 
 this so-called secular work is to be performed conscien- 
 tiously and well. In the Lord's service there is no place 
 for shams or deceits. Sometimes this practical phase of 
 the subject is not sufficiently appreciated. Those who 
 would never think of uttering a false or profane word, or 
 of committing a dishonorable act, or of violating any of 
 the ten commandments, will sometimes perform their 
 regular work carelessly, slightingly, imperfectly. Yet in 
 reality it is just as sinful as to be profane or dishonest, 
 knowingly to neglect an employer's interests; or for a 
 
88 POPULAR MISCONCEPTIONS 
 
 tailor to sew up a seam so that it will give way at the 
 first strain; for a shoemaker to put on a patch which will 
 not hold; for one to put inferior material or bad work- 
 manship into a watch, or a house, or a man-of-war, or to 
 use light weights, or a short yardstick, or to adulterate 
 food, or to defraud in any other way. Wherein is there 
 any difference ? 
 
 An ancient sculptor who wrought with marvelous pains, 
 even at the back part of a figure, was once asked why 
 he carved the tresses of the statue's head so gracefully. 
 "The statue will stand high up in its niche, with its back 
 to the wall, and no one will see it." "Ah, but the gods 
 will see it," was the sublime answer. So must we do all 
 parts of our work with similar conscientious fidelity, if 
 we would render acceptable service to the Lord. 
 
 We see thus how practical a thing the Christian life is, 
 and how radical and thoroughgoing a change is involved 
 in becoming a Christian. It means a right attitude to- 
 ward both God and our fellow men. The great, all- 
 embracing principle of Christian love, with its two ele- 
 ments of righteousness and good will, is to rule the heart 
 and control the entire life, while all that one does is to be 
 done to God's glory. 
 
 One or two practical thoughts are suggested in con- 
 clusion : 
 
 i. This larger conception of the nature and extent of 
 Christian service helps to throw light upon various prac- 
 tical questions of life and duty. If every part of a truly 
 consecrated life is to be regarded as Christian service, 
 then a Christian is not warranted in engaging in anything 
 into which this spirit of consecration cannot be carried, 
 or upon which God's blessing cannot be sought. If this 
 would tend to cut off, as inconsistent, some things which 
 we may have been accustomed to do, it will also exalt 
 some other things which are not usually thought of as 
 belonging to Christian service. If we need recreation, 
 that recreation, if of a proper sort, becomes acceptable 
 
LIVING THE CHRISTIAN LIFE 89 
 
 Christian service, as truly so as regular toil, or religious 
 work, and it is to be entered upon in that belief. If this 
 is true, then it is our privilege to feel that in the use of a 
 wheel for needed physical exercise, or in taking a sum- 
 mer's outing for the rest and recreation which are essen- 
 tial to the highest efficiency in God's service, we are 
 pleasing him as truly as when engaged in the performance 
 of regular Christian duties. 
 
 So in regard to the use of money. We are wont to 
 think that whatever is devoted to the support of the 
 church, or to charity, or in sending missionaries to the 
 heathen, is so much contributed to the Lord. It is. But 
 so is all other money which is spent in meeting necessary 
 and proper expenses of whatever character, as in the 
 support of one's family, in providing and beautifying a 
 home, in educating children, in paying just taxes. We 
 are to regard our money as having been entrusted to us 
 by the Lord, and we are to employ it in such ways, and in 
 such ways only, as w r e think he will approve. Doing 
 this, we may feel assured of his blessing, even in con- 
 nection with our secular expenses, as truly as in giving 
 for distinctively religious ends. It is a wise plan to set 
 apart a definite portion of one's income for the latter pur- 
 pose. It may be a tenth, or more, or less, as the Lord 
 has prospered ; but it should not be forgotten that we are 
 stewards, and that all we have is to be consecrated to 
 the Lord, and that in spending any money, as we are 
 called to do, for other than direct religious uses, we are 
 also spending it for him. 
 
 The same is true of culture and the use made of it. 
 Each new accession of knowledge, each enriching experi- 
 ence, each so-called gift, natural or acquired, whether of 
 music or oratory, of literary or business ability, of fine 
 looks or winsome ways, is to be utilized, not to promote 
 personal or selfish ends alone, but as well for the benefit of 
 others. These gifts were bestowed for high ends, and 
 are to be consecrated to the Lord's service. 
 
9 o 
 
 POPULAR MISCONCEPTIONS 
 
 Thus neither the man of wealth, position, or power, nor 
 the person of culture or ability in any direction, nor the 
 young woman of beautiful appearance or charming ways, 
 nor the young man of exceptional talents, has any right to 
 devote such gifts to purposes of self -gratification alone, 
 or to further a mere worldly ambition. It is a great 
 responsibility to be entrusted with such gifts or powers, 
 and strict account of the use made of them will be 
 required. Yet one may well feel grateful for them, since 
 larger Christian usefulness is thereby rendered possible. 
 Thus in the Scriptural conception of the Christian life 
 and service, not only is everything we do to be done as 
 unto the Lord, but everything we have, time, talents, 
 money, is to be consecrated to his service, and to be 
 employed for his glory. 
 
 2. This Biblical view of life is inspiring and enno- 
 bling. Everything pertaining to life in this world is thus 
 exalted; every part of it is made sacred; the commonest 
 duties are transfigured; even the work of a drudge may 
 be divine. Nothing is trivial or indifferent. Prompted 
 by love for Christ, all toil is rendered holy. Thus 
 Christian service is not the privilege or the pleasure of 
 a few rare hours. It embraces the whole range of life, 
 and includes all its relationships to home, to friends, 
 to business, to society, to pleasure, to humanity. Yes, to 
 humanity, so that the young man, who, in connection with 
 the recent war, felt constrained to enlist, that he might go 
 to the relief of the suffering, the outraged, and the starv- 
 ing reconcentrados, if he carried into that stern duty the 
 spirit of the Master, was rendering acceptable Christian 
 service. 
 
 Still further, what an encouragement, and a rebuke as 
 well, is involved in this view of the Christian life and 
 service, for all who are chafing in the midst of their 
 providential allotments in life, who are lamenting their 
 narrow sphere, and their inability to do much, if indeed 
 anything, as it appears to them, for the cause of Christ! 
 
LIVING THE CHRISTIAN LIFE 91 
 
 Cheer up, brother, sister. If in the path of duty, you are 
 rendering Christian service all the time. God asks you 
 to be faithful where you are, and to meet each duty, as 
 it comes to you, whatever it may be, as discharging it 
 unto him. Humble as the work may be, it may be 
 Christianized by breathing into it the spirit of love and 
 consecration. If called to wait and there are times 
 when one can do nothing else we are to wait as unto 
 the Lord; and if suffering be our portion, then we are to 
 suffer with patient resignation as unto him. Sometimes 
 we can do most for Christ in this way. We serve Christ 
 by doing each moment the duty of that moment, and 
 in this way live acceptably before him every day and every 
 hour. 
 
VI 
 
 POPULAR MISCONCEPIONS AS TO SANCTIFICATION 
 OR PERFECTION 
 
 As we have seen, it is a misconception to conceive of 
 the nature and scope of the Christian life as consisting 
 simply in a state of heart or a condition of mind which 
 accompanies conversion. It is equally a misconception to 
 overlook the responsibility to acquire holiness of character 
 after conversion. Nor is the conception less erroneous 
 which would make sanctification or holiness the only aim 
 of the Christian life. The acquisition of holiness may 
 be sought for selfish ends. The supreme thought may 
 be centered upon self-culture, rare spiritual experience, 
 holy character, and the whole world of duty to others 
 overlooked or made secondary. As another has said: 
 "While character has great preciousness, heaven is not 
 to be a mutual admiration society, where the redeemed 
 will exhibit their graces of character to each other as 
 prize-fighters might show their thews and muscles." 
 
 The responsibility of building up God's kingdom in the 
 world has been committed to his believing children. To 
 promote this end, rather than their own personal sancti- 
 fication merely, should be their supreme aim. In this, 
 all believers are to be coworkers with God. The im- 
 portance of seeking to grow in holiness can hardly be 
 exaggerated. This is to be secured in service for God 
 and humanity, rather than by being made a special end in 
 itself. "None of us liveth to himself," not even in the 
 matter of spiritual culture. One is under obligations 
 to minister to the spiritual welfare of others. It is only 
 necessary to refer to the twelfth chapter of First Corin- 
 thians, and the twelfth chapter of Romans, to show how 
 
SANCTIFICATION OR PERFECTION 
 
 93 
 
 strong a hold the idea of service had upon one of the 
 leaders of the early Church. But while a Christian is 
 not to be occupied solely with thoughts of his personal 
 attainment, the importance of spiritual growth merits 
 special attention. 
 
 That we may attain to sanctification, or to perfection in 
 holiness in this life, is, as we conceive it, a misconception. 
 The difficulty with such a view is, that while perfection 
 may be theoretically possible, both Scripture and the facts 
 of practical life do not warrant it. Properly interpreted, 
 Scripture gives no countenance whatever to such a view. 
 If some Bible characters are called perfect, the word is 
 used relatively, not absolutely. It indicates their piety 
 rather than sinlessness. The Bible records many sins of 
 so-called perfect men. Absolute perfection pertains to 
 no one but God. James affirms that "in many things we 
 all stumble" (Jas. 3:2), while Paul declares himself not 
 to have attained or to be already perfect, but only to be 
 pressing toward the goal, ''unto the prize of the high 
 calling of God in Christ Jesus" (Phil. 3: 12-14). John 
 says, "If we say that we have no sin, we deceive ourselves, 
 and the truth is not in us" (i John i : 8). Hence the 
 claim that one has not sinned for a certain number of 
 days, or weeks, or years, is preposterous. The holiest 
 Christians bewail their sins, and are conscious of having 
 fallen far below the perfect standard. 
 
 The difficulty really lies in the definition of sanctifica- 
 tion or perfection. Probably what those persons mean 
 who claim that they are in a sanctified state is that they 
 are wholly consecrated to God. They confuse the thought 
 of consecration with that of sanctification. The former 
 ought to be in the possession of every child of God. The 
 doctrine of sanctification or of perfection, as ordinarily 
 held, is exceedingly mischievous. It tends to introduce 
 a spirit of caste into the religious life. It concentrates 
 one's interest upon an exalted spiritual experience, a 
 frame of mind, or a state of feeling, which is supposed to 
 
94 
 
 POPULAR MISCONCEPTIONS 
 
 accompany sanctification, rather than upon a purpose of 
 constant obedience to God and of unwearied service in 
 advancing his kingdom. The former often leads to an 
 unwholesome, if not to a morbid spirit of introspection; 
 the latter is characteristic of a true Christian life. The 
 doctrine of perfectionism tends also to bring the Christian 
 religion into disrepute, since to announce oneself as 
 having reached a state of sanctification is but to invite the 
 world to a more minute scrutiny of one's life and motives 
 than human nature, even at its best, is able to endure. 
 
 To be actually perfect is to be as Christ was. Of 
 whom in this life can this be said? One may be entirely 
 consecrated and much of so-called perfection never rises 
 higher than this may ever be pressing toward the 
 mark, but it is presumption to think of having attained. 
 There is no indication that the apostles ever thought of 
 such a thing. If the standard of perfection be lowered, 
 if sin be made a less serious thing than it is, perfection 
 may then be attainable, not otherwise. In reality, sancti- 
 fication is the work of a lifetime. It begins with the 
 beginning of spiritual life in the soul, and ends, if it ever 
 ends, in heaven. There is certainly no place this side of 
 that blessed abode where one can say that sanctification is 
 complete. The holier one becomes, the freer is he from 
 spiritual conceit, the less inclined to boast of his spiritual 
 accomplishments. 
 
 Another misconception, and one which is closely con- 
 nected with that which we have just considered, is related 
 to a so-called second conversion, after which one's feet 
 are supposed to be planted on a rock from which they can 
 never slip. The struggle is now over, the work is finally 
 completed, and all that remains is to walk on the highway 
 of perfect holiness with the celestial city ever in view. 
 
 Those who anticipate any such deliverance, once for all, 
 from further struggle with temptation and sin, are quite 
 certain to be disappointed. There is no Scriptural war- 
 rant for asserting that through any single act of faith, or 
 
SANCTIFICATION OR PERFECTION 
 
 95 
 
 as the result of any special spiritual experience, a supply 
 of grace may be obtained which will keep one from 
 further sin. Christian people are exhorted evermore to 
 be upon the watch against temptation, and are encouraged 
 by the assurance that as their day their strength will be. 
 The power of sin may never be entirely broken, but, when 
 the time of testing comes, the grace of God will be suffi- 
 cient for all who will avail themselves of it. Paul was 
 once caught up into the third heaven, but this was by no 
 means the end of his conflicts. There were fightings 
 without and fears within still. So it has always been in 
 Christian experience, and so it is always likely to be. 
 
 Nor is there any Scriptural ground for the idea of a 
 definite experience like a second new birth spiritually, any 
 more than there is for a second physical birth. With the 
 growing Christian there may be, often are, successive ex- 
 periences tidal waves of inflowing grace, which mark 
 advancements in spiritual progress. These experiences 
 may be due to new light gained, or to a spiritual quicken- 
 ing, or to victories achieved over besetting temptations, 
 but there is no propriety in calling any of them, however 
 marked, a new conversion. They by no means imply 
 that the work of sanctification is complete, or that one 
 will never falter or fall again. Each of these experiences 
 is a step forward and upward in the heavenly way. They 
 may be more pronounced or more frequent in the case of 
 some persons than of others. But while it is the privilege 
 of all Christians to seek renewed and enlarged supplies 
 of grace, richer manifestations of God's love and presence, 
 and fresh baptisms of the Spirit, the summits of Christian 
 experience are not reached at a bound, nor can one remain 
 constantly upon a mount of transfiguration. Progress 
 is made only by patient continuance in well-doing. Nor 
 should it be forgotten that while conversion is instan- 
 taneous though one may not be able to point to the 
 exact moment of it sanctification is the work of a 
 lifetime. 
 
96 POPULAR MISCONCEPTIONS 
 
 Still another misconception is that the circumstances 
 in which one is placed may be unfavorable to this higher 
 growth, even if they do not render it impossible. Many 
 imagine that they could live far more satisfactorily as 
 Christians, and grow in grace more rapidly, were their 
 circumstances different; were they in some other busi- 
 ness; were they freed from household burdens and from 
 social obligations, or could they start entirely anew 
 somewhere else. 
 
 It is possible that Christian living would be easier and 
 more successful were conditions changed, but it is by no 
 means certain. New circumstances would bring new 
 difficulties, new temptations, new trials. The fact re- 
 mains that we are where we are in the providence of God. 
 If we are to be Christians and make progress in the 
 Christian life, we must be contented to live and grow and 
 develop where God puts us. Here we must gain our 
 victories and suffer our defeats. The fact that others 
 may be in more agreeable circumstances makes no differ- 
 ence, in so far as we and our obligations are concerned. 
 Here are our circumstances, and here our responsibility to 
 live the Christian life and to grow in it must be met. 
 
 Yet we may take courage from the fact that Providence 
 has not placed us where we are without a wise purpose. 
 It may be that our needs in the way of discipline can be 
 better met in the place we occupy, and by means of such 
 experiences as are incident to our lot, than in any other 
 circumstances. At any rate, we are required to grow 
 where we are. Here we are to make as much progress 
 as possible. In this the grace of God will assist. The 
 truth is, many of our difficulties are of our own making. 
 Their source is within rather than in external conditions. 
 We cannot escape from ourselves merely by changing 
 our circumstances or our location. 
 
 These and similar misconceptions will more fully dis- 
 appear as we consider next, more particularly, the positive 
 teaching of Scripture upon the subject of sanctification 
 and growth. 
 
SANCTIFICATION OR PERFECTION 97 
 
 If anything is plain in the teachings of the Bible, it is 
 the recognition of the principle of growth, as applied to 
 the Christian life and character. Growth is everywhere 
 manifest in the natural world. Seeds are planted, spring 
 up, grow "first the blade, then the ear, then the full 
 corn in the ear." Animals grow, men grow from infancy 
 to maturity. By proper training the physical powers 
 are made to develop in strength, and the physical nature 
 to improve in the quality of its fiber. In the same way 
 the intellectual nature unfolds and develops. It is to 
 this end that schools are established. 
 
 Similarly, the highest part of our being, the moral and 
 spiritual, may also be made to develop in strength, in 
 beauty and in Christlikeness, and this is the part of our 
 nature with which Scripture has mainly to do. It is the 
 spiritual part of man which the gospel primarily seeks to 
 transform. When the spiritual part of our being is re- 
 newed, the whole man is benefited. To the spiritual 
 nature Christ addressed the mightiest motives. This he 
 would beautify through the unfolding of the Christian 
 graces. And when the. Christian is exhorted to advance 
 and to grow, it is taken for granted that the progress in- 
 tended is along moral and spiritual lines. Thus Christ's 
 higher nature unfolded as he grew up at Nazareth. 
 Not only did he grow in physical stature, but through the 
 development of his spiritual nature. He grew in favor 
 with God and men. Later he exhorted his disciples to 
 be perfect, as the Father in heaven is perfect, implying 
 growth or progress toward this high standard. Peter 
 exhorts to "grow in the grace" or in an appropriation of 
 grace, by which to develop in this higher sense "and 
 knowledge of our Lord and Saviour Jesus Christ" 
 riot in intellectual knowledge alone, but in practical and 
 experimental knowledge as well. Nothing would be more 
 conducive to spiritual growth than just such spiritual 
 knowledge as this. Paul was possessed by a consum- 
 ing passion to advance in this direction. He was ever 
 
 VII 
 
98 POPULAR MISCONCEPTIONS 
 
 trying to rise above his old natural self, ever seeking to be 
 made over inwardly by the grace of God, ever pressing 
 toward the mark of a Christlike character and spirit. In 
 Hebrews, the exhortation is not to linger at the beginning, 
 or at the rudiments of the divine life and knowledge, 
 the a, b, c's of experience, but to press on toward per- 
 fection, Christ being the Great Exemplar, his character 
 the standard to be reached ( Heb. 6 : i ) . Thus the 
 Christian is expected to go forward in this heavenly way, 
 until he attains in some degree to "the measure of the 
 stature of the fulness of Christ." 
 
 The Biblical conception of the Christian life is thus 
 seen to be one of growth. Beginning with conversion, 
 or entrance upon the new life, it is intended that growth 
 should continue as long as this earthly life continues. 
 
 What is the measure of this growth? What is in- 
 volved in it, and how is it to be promoted ? 
 
 Growth in character or in holiness, or, as theologians 
 term it, sanctification, has for its end a restoration of the 
 image of God in Jesus Christ in those who believe. This 
 is far from being their condition at the beginning of the 
 new life. In yielding the will to God, the chief citadel 
 has been surrendered, but the country is not yet subdued. 
 There remains much land to be possessed. There has 
 been a right-about-face from a wrong course to a right 
 one, but the journey in the new direction is yet to be 
 accomplished. The new choice to live for God, making 
 the interests of his kingdom one's chief end and aim, 
 needs to be confirmed and strengthened. The old, corrupt 
 nature, with its perverted sensibilities and its mighty 
 propensities to evil, needs to be transformed. Self is to 
 be overcome, temper is to be trained, pride is to be 
 brought down, impatience is to be curbed, evil habits 
 are to be uprooted, right habits are to be formed. The 
 will needs to be entirely and permanently subdued, the 
 motives to be purged and purified, the Christian graces 
 to be developed, every thought to be brought into captivity 
 to Christ. 
 
SANCTIFICATION OR PERFECTION 
 
 99 
 
 Thus we see how vast a work must be done within 
 before the sanctifying process can be completed. There 
 is room for expansion, growth, enlargement, on every 
 side of our nature. There is not a faculty of our being 
 which is not capable of immeasurable development. No 
 one has advanced so far as to be beyond the need of 
 this, and God never makes a man entirely holy at once 
 by a miracle of grace. People who talk about being 
 wholly sanctified can really have but little conception 
 concerning the nature of sanctification. 
 
 Furthermore, this progressive transformation or 
 growth involves conflict. There are obstacles within 
 to be overcome, there are temptations without to be 
 resisted. We are naturally selfish, and the new life, 
 with its unselfish spirit, antagonizes the old life just here. 
 It is at this point that the warfare, of which all are con- 
 scious, is mainly waged. It is a struggle between self- 
 will, self-gratification, on the one hand, and obedience 
 to God's will, to right and to duty, on the other. The 
 central principle of the new life is that of loving obedience 
 to God. But the whole tendency of the nature is against 
 this, and until the old, selfish man within is subdued, there 
 will be constant resistance and constant antagonism. 
 Paul, who knew by experience what it was to wage this 
 warfare, recognized and referred to this. It was all to 
 be summed up in battling with self, with the flesh, with 
 the old man. The whirlpool within, seeking to draw 
 everything into itself for self-gratification, was to be 
 transformed into a fountain of life, giving out for the 
 refreshment of others. Nor is there any place in this 
 life where one can lay his armor down in the assurance 
 that the struggle is over, or that his last foe is conquered. 
 Even after all that is possible has been done, one will still 
 be conscious that he falls far below the model or standard 
 which is given us in Christ. 
 
 All this work of overcoming worldly tendencies, and 
 of enlargement and building up in the primitive graces 
 
I0 o POPULAR MISCONCEPTIONS 
 
 of Christian character, is comprehended in the process 
 of sanctification, or growth in Christlikeness of character 
 and temper. From the nature of the case, the process 
 must be gradual. Conversion is the beginning, the initial 
 point of the new life. Sanctification is the process carried 
 forward. At conversion one stands at the entrance of a 
 long way which remains to be traversed. He is at 
 the foot of a mountain whose summit he is to seek to 
 gain. The conquered country of the believer's heart is 
 to be restored to harmony and order, but this, like our 
 government's work in restoring order and the blessings 
 of true liberty in Cuba and in the Philippines, after years 
 of confusion and anarchy, must necessarily require time. 
 
 Yet this lifelong process of transformation or growth, 
 this progressive sanctification, is not carried forward by 
 man's unaided strength. Mere force of will would be 
 entirely inadequate. The power to do this is supplied 
 by God himself, and this power or grace is to be appro- 
 priated by means of faith. God works within, "both to 
 will and to work, for his good pleasure," but man works 
 out his own salvation. Thus, the two-fold agency of God 
 and man is involved. God seeks by his grace to trans- 
 form; the believer cooperates. Before conversion, the 
 Spirit is represented as outside the heart, knocking for ad- 
 mission. In sanctification, the Spirit is within, seeking to 
 cleanse and renew. This heavenly grace is supplied as 
 needed, as manna was supplied to the children of Israel 
 in the wilderness. The supply is renewed each day, and 
 is to be appropriated and applied each day. 
 
 But while this sanctifying process proceeds by faith, 
 constantly appropriating and applying the grace of God, 
 it is brought about or promoted largely in connection with 
 the use of means. Hence, we speak of "means of grace." 
 They are helps to spiritual progress. There are, first, 
 the usual agencies, such as prayer, reading and studying 
 God's Word, worship, a knowledge of the truth, Christian 
 fellowship, obedience, active Christian service, and all 
 
SANCTIFICATION OR PERFECTION 
 
 the quickening and inspiration which come from regularly 
 engaging in the worship of the house of God. 
 
 There are, in addition, indirect or negative helps. 
 There is the discipline of Providence in connection with 
 the experience of suffering and trial, and the various 
 ordeals through which we are called to pass. Received 
 aright, these trials do not fail to work out the peaceable 
 fruits of righteousness in character and life. Still 
 further, many things which are usually overlooked, or 
 regarded as hindrances, may be utilized in the disci- 
 plinary process, if one will. All the difficult and trying 
 experiences of daily life may be turned into stepping- 
 stones to something higher and better. This is true of 
 the dull, prosaic routine of life, the drudgery, so 
 called. Endured patiently, as unto the Lord, it may be 
 of great value. Sometimes w r e are compelled to associate 
 with disagreeable people. Even these may be made a 
 means of grace to us. While the influence of some of the 
 people with whom we associate may be spiritually uplift- 
 ing, the influence of others, who are uncongenial, dis- 
 agreeable, and who are difficult to get along with, may 
 become a means of grace to us. Socrates said that he 
 married his wife, Xantippe, a woman of uncertain temper, 
 for the sake of the discipline he might gather from the 
 relationship. Probably not all are so eager for this 
 higher growth as to enter deliberately upon a lifelong 
 discipline of this character. Yet, if one's married life is 
 unfortunate, Socrates is a good example to follow. This 
 experience may prove to be a means of gaining a full 
 and complete conquest of one's own spirit. It may 
 make him a saint. It would at least seem to be a good 
 school in which to cultivate the grace of patience. 
 
 One may be pressed by temptations threatening his 
 overthrow, yet he is made stronger by every victory 
 gained in resisting them. Disappointments and failures 
 cause embarrassment and distress often, but these also 
 may be utilized in the training of temper. The many 
 
I02 POPULAR MISCONCEPTIONS 
 
 and varied burdens of life may serve to call into exercise 
 all the graces which we possess, but the very exercise of 
 these graces will tend to develop and strengthen them, 
 just as exercise day by day in a gymnasium strengthens 
 and develops the physical powers. The truth is, if one 
 is intent upon spiritual advancement, he may discover 
 means of promoting it on every hand, often in the most 
 unexpected quarters. Sources of spiritual nourishment 
 abound everywhere, if we but choose to recognize and to 
 utilize them. 
 
 This sanctifying process is completed only when the 
 sinner is restored to the image of God as manifested in 
 Christ. As this is impossible, in view of man's corrupt 
 nature, under present circumstances, it follows that com- 
 plete sanctification is not secured in this life. One may 
 continually advance toward it, but Christ is the only 
 being who realized it while on earth. One may be 
 entirely consecrated, even if imperfectly sanctified. 
 
 We see, therefore, what the Scripture doctrine of 
 sanctification is and involves. Sanctification is not some- 
 thing which is attained at a bound. It is a lifelong 
 process under the direction of the indwelling Spirit, with 
 whom we are to cooperate. It is not to be sought as 
 the whole end and aim of life, but rather in connection 
 with a life of consecration and service. It is a mistake 
 to suppose that we cannot live the Christian life and 
 grow in it in the circumstances in life in which Provi- 
 dence has placed us. It is possible to realize spiritual 
 discipline from the most adverse conditions, to gather 
 spiritual nourishment from the most trying experiences, 
 just as the bee extracts honey from every opening flower. 
 Just as the mariner hoists the sail to catch the breeze from 
 every quarter to waft him on his voyage, the Christian 
 may make use of everything which comes into his experi- 
 ence to promote his spiritual progress. 
 
 The one thing needed to kindle the desire, to awaken 
 the aspiration, and constantly to promote the work of 
 
SANCTIFICATION OR PERFECTION 
 
 103 
 
 sanctification within the heart, is the presence in ever- 
 increasing measure of the Holy Spirit. If we follow his 
 suggestions, we shall advance in the Christian life, grow 
 in grace, approach nearer and nearer the likeness of 
 Christ, in temper, in character, until at length, when we 
 see him as he is, not before, we shall be like him. 
 
VII 
 
 POPULAR MISCONCEPTIONS AS TO THE VALUE OF 
 
 PERSONAL EXPERIENCE IN TESTING THE 
 
 REALITY OF DIVINE GRACE 
 
 Some people seem to regard the Christian religion as a 
 mere sentiment, and the grace of God as a delusion. 
 They seem to have no conception of the gospel as a 
 reality, or that it is an actually transforming spiritual 
 force in human life, or that there are verities of spiritual 
 experience which are as capable of proof as are the so- 
 called facts of the material world. Yet these facts were 
 brought to light by Paul nearly two thousand years ago, 
 and testimonies as to their genuineness have been given 
 in every generation since. 
 
 Others lay stress upon the intellectual side of the 
 gospel, upon mere belief in or intellectual acceptance of 
 certain formulated truth. But this alone does not take 
 hold of the heart and conscience, and has little effect upon 
 life and character. The devils, even, believe and 
 shudder. 
 
 To not a few the gospel seems to be something whose 
 chief design is to prepare men for the hereafter. Little 
 stress is laid upon its relations to the present life. In 
 reality, the stress is reversed. The function of the 
 gospel, first of all, is to save men from the power of 
 sin, to transform character, and to bring comfort and 
 cheer into the life that now is. When this result is 
 effected, there need be no apprehension for the future. 
 The gospel was intended to prepare men to live, not to 
 die; or, rather, to prepare them to die by preparing them 
 to live. 
 
 What is the testimony of experience on these points ? 
 
 104 
 
VALUE OF PERSONAL EXPERIENCE 
 
 105 
 
 for such questions as these are to be settled, not by argu- 
 ment or speculation, but by practical experience. What 
 has the gospel actually done for those who have received 
 it? What results has it accomplished? Has it been 
 a moral force, an uplifting agency, a means of comfort 
 and consolation to those who open their lives to its power ? 
 What, for example, were some of the facts which Paul 
 discovered through his experience concerning the nature 
 and power of the gospel of Christ ? 
 
 i. First of all, as to the means by which we overcome 
 sin, Paul became convinced by his experience that 
 the gospel of Jesus Christ is the power of God unto 
 salvation for every one that believeth ; that it is able so to 
 renew or to make men over at the very foundations of 
 character, motive, spirit, as literally to render them new 
 creatures; that its acceptance lifts a heavy load of con- 
 demnation from their souls, and by its exhaustless 
 spiritual resources secures a progressive victory over the 
 power of sin during the earthly life. Prior to the 
 apostle's time the problem had been to find some effective 
 antidote for human sin. No philosophy had been able 
 to solve it. Various remedies had been devised, but 
 every trial of them had resulted in failure. Paul dis- 
 covered the saving power of the gospel through his own 
 experience of it, and the conviction that here 
 was the one God-given remedy for human sin so grew 
 upon him that it became the consuming passion of his 
 life to make this momentous discovery known throughout 
 the world. This conviction, indeed, and this desire, 
 became the mighty impelling force of his marvelous 
 career. With him the gospel of Jesus Christ was literally 
 the power of God unto salvation. What nothing else had 
 ever done it could do. It could effect transformation at 
 the very core of one's being, impart a new motive, a new 
 spirit, an entirely new aim in life. It could give victory 
 over evil habits, however deeply rooted; its resources of 
 help and strength were exhaustless, and were available to 
 
I0 6 POPULAR MISCONCEPTIONS 
 
 all who, by faith, were willing to appropriate them. 
 
 To-day these truths are very familiar. Men have 
 heard them from their earliest years. But from the 
 very fact of this familiarity with them, the ears of many 
 seem to have become dulled to their tremendous signi- 
 ficance. Recognition of them has become feeble, and 
 their personal application rare. Thus the greatest force 
 in all the world for rescuing enslaved men, for breaking 
 the fetters of appetite and passion and habits of sin, and 
 gradually bringing men into the likeness of Christ 
 this spiritual force if not largely ignored, is certainly not 
 appreciated, even by Christian people, as it ought to be. 
 Even to-day, how many devices of purely human origin 
 are constantly proposed as a remedy for sin, or for parti- 
 cular sins : pledges, social agencies, education, legis- 
 lation, reformatory measures, better environment, and a 
 score of other things, which, while they may be useful 
 in their place, are but weak and superficial substitutes for 
 the one divine and effective remedy for the great disease 
 of human sin. Not one of them goes to the root of the 
 difficulty, yet the only infallible specific which is able to 
 effect a radical and permanent cure seems hardly to be 
 thought of. 
 
 The grace of God is just as powerful in itself and in 
 its quiet workings to-day as ever it was; just as effica- 
 cious now for revolutionizing the aims and lives and dis- 
 positions of men as it was in the case of Paul or of any 
 of the marked instances of transformation and renewal 
 which the ages since have developed. Men may have 
 lost sight of this fact, but the gospel itself has never lost 
 its power. 
 
 It was through the agency of the gospel that Augustine, 
 who in his early life was a notorious libertine, was 
 entirely revolutionized in his character, and afterward 
 became the brightest luminary of the Church in the 
 fourth and fifth centuries. By the same means John 
 Btinyan, who grew up in the indulgence of the grossest 
 
VALUE OF PERSONAL EXPERIENCE 
 
 107 
 
 vices, lying, stealing, profanity, drunkenness, was con- 
 verted. Then these old things passed entirely away, and 
 gave place to the new things in Jesus Christ. He after- 
 wards wrote "Pilgrim's Progress," by which his name 
 was immortalized. Gough, the prince of temperance 
 lecturers on two continents, was a confirmed inebriate 
 until he was lifted out of the depths of sin and kept by the 
 grace of God. It is noticeable that all these men them- 
 selves attribute the mighty revolutionizing results which 
 were wrought in their lives to the grace of God as made 
 known in the gospel of his son, Jesus Christ. 
 
 Counterparts of these instances are by no means lack- 
 ing in more recent times. Illustrative examples, just as 
 striking, are brought to light every day. Those who 
 have visited the old Jerry McAuley and kindred mis- 
 sions in New York City, or the Pacific Garden Mission in 
 Chicago, will not soon forget the simple testimonies to 
 the power of the gospel to save, to which they there 
 listened. Men who had been low, degraded, besotted 
 slaves to appetite or passion, some for years, acknowl- 
 edged that but for the saving power of the grace of God 
 they would have been lost beyond redemption. We hear 
 one say that he was a drunkard for twenty-seven 
 years, had lost position after position, had reached a 
 point where it was anything to get rum. It was only as 
 the gospel reached him that he was rescued from his 
 dreadful thraldom. Nothing else had any permanent 
 effect upon him to this end. 
 
 A gray-haired man reports that for the best part of 
 his life he has been a servant of Satan. Now he is a 
 servant of Christ. "I was," he says, "most unlovable, 
 mean, low, had lost all self-respect, was capable of any- 
 thing, but Christ came and lifted me up. Now I am 
 his servant. I owe everything to him." Another, "I 
 was in darkness, despair, no money, no hopes, drifting 
 down to a drunkard's grave and a drunkard's hell a 
 mere walking appetite, caring only for the next drink. 
 
I0 8 POPULAR MISCONCEPTIONS 
 
 Now I am free, made so by the gospel power. I keep, 
 my eye fixed upon Christ and I am secure." In many 
 of these cases, what temperance-societies, or prohibition 
 laws, or moral suasion, or education, or will-power, or 
 social influences, or all combined, had failed to do, the 
 gospel of Christ accomplished. These different agencies 
 are not to be disparaged; there is need of them; but the 
 gospel alone is able to save. Only in Christ is there 
 perfect and abiding security. 
 
 Some at these meetings bore testimony to their release 
 from the opium-habit, which had long held them as help- 
 less bondmen; from impurity, by which they had been 
 dragged down to the depths; from thieving propensities, 
 inherited perhaps, which had grown upon them with the 
 years, and which had frequently sent them to prison; 
 from profanity and foulness of tongue, which had become 
 a second nature; and so on through the whole catalogue 
 of enthralling habits of evil. Occasionally one may have 
 fallen back, from letting go his hold upon Christ, but 
 multitudes had been saved from these evils, and their 
 altered lives ever after bore testimony to the reality of the 
 mighty change which had been wrought in them by the 
 grace of God in Jesus Christ. 
 
 These are but samples of testimonies of a similar 
 character which are given every day in these gospel mis- 
 sions, and of the same clear, positive sort. They are 
 profoundly impressive, and as one reflects upon the feeble 
 faith of many professing Christians, their reluctance to 
 bring this sure remedy to the attention of sinful men, 
 and to press it upon them with all earnestness, their 
 hesitancy fully to utilize it for the correction and over- 
 throw of evil habits and proclivities in their own lives, 
 one is led to ask, Are we only playing with the gospel? 
 Do we really believe in it as a saving power from sin? 
 Does it mean anything to us beyond being a supposed 
 passport to glory ? Is it recognized as of any real value 
 for present needs, present victories, present cleansing, and 
 
VALUE OF PERSONAL EXPERIENCE 
 
 109 
 
 present quickening in righteousness and truth? Is it, 
 or is it not, the tremendous reality which it is represented 
 to be in the Word of God, which it was to Paul, and 
 which he risked everything to proclaim to lost and dying 
 men? 
 
 The truth is, one of the urgent needs of the times is 
 that this fact which was brought out in the apostle's 
 experience, and which seemed such a marvelous discovery 
 to him that the gospel is actually the power of God for 
 human salvation be emphasized and applied afresh. 
 Then we may hope for more adequate results than are 
 at present realized. For while many believe all this 
 theoretically, the number of those who believe it with 
 deep and mighty conviction seems to be relatively very 
 small. 
 
 2. Another fact or truth of the. spiritual realm which 
 was wrought out and demonstrated for all time in the 
 experience of the apostle, was the sustaining power of the 
 grace of God in every form of trial which human nature is 
 called to endure. No matter how trying the ordeal was in 
 his case, whether bitter disappointment in cherished plans 
 and hopes, or terrible physical pain from stripes and 
 stonings and attacks from infuriated mobs, or from 
 intense anxieties and heavy burdens growing out of his 
 care of all the churches, or from persecutions inspired 
 by a most malignant hate, he bears his testimony that 
 through all he was sustained by the grace of God and by 
 an ever-present sense of his nearness and love. He was 
 cheered and comforted and enabled to rise above and 
 to gain the victory over all his untoward surroundings. 
 
 As a matter of fact, from the very moment he sur- 
 rendered his earthly prospects and entered upon the 
 service of Christ, he was beset with difficulty and hard- 
 ship and danger. Here are his own words: "In labors 
 more abundantly, in prisons more abundantly, in stripes 
 above measure, in deaths oft. Of the Jews five times 
 received I forty stripes save one. Thrice was I beaten 
 
IIO POPULAR MISCONCEPTIONS 
 
 with rods, once was I stoned, thrice I suffered shipwreck, 
 a night and a day have I been in the deep; in journey ings 
 often, in perils of rivers, in perils of robbers, in perils 
 from my countrymen, in perils from the Gentiles, in perils 
 in the city, in perils in the wilderness, in perils in the sea, 
 in perils among false brethren; in labour and travail, in 
 watchings often, in hunger and thirst, in fastings often, 
 in cold and nakedness. Beside those things that are 
 without, there is that which presseth upon me daily, 
 anxiety for all the churches" (2 Cor. n : 23-28). 
 
 Yet, in spite of all these experiences, which would 
 ordinarily blanch man's cheek and fill his soul with fear, 
 he was able by the grace of God to say, "I have learned 
 . . . to be content;" "I can do all things in him that 
 strengthened! me;" "When I am weak, then am I 
 strong;" "And he hath said unto me, My grace is sufficient 
 for thee;" "Our light affliction, which is for the 
 moment." Thus was he strengthened and comforted by 
 the grace of God, as manifest in the gospel of his Son 
 Jesus Christ. This is most remarkable testimony. He 
 had made a discovery of most marvelous and far-reaching 
 import, a discovery which had intimate and vital relation 
 to the most serious experiences of life. In the interest 
 of burdened and sorrowing humanity, he felt constrained 
 to make this discovery known as glad tidings for all 
 men. 
 
 This fact of the sustaining power of the grace of God 
 has often been verified. Many in every age have con- 
 firmed it. But if we would appreciate the pioneer ser- 
 vice which the apostle rendered to the world, we need 
 to remember that he had not, as we have to-day, a long 
 record of Christian testimony to turn to for his encourage- 
 ment, or to stimulate his confidence; he had to break 
 ground, as it were, had to test this proffered grace 
 virtually at first hand, had to make his way, cut a pathway 
 through a thick and tangled forest of every imaginable 
 difficulty and trial like Stanley, pressing his way through 
 
VALUE OF PERSONAL EXPERIENCE Iir 
 
 the dense and almost limitless forest in the interior of the 
 Dark Continent. He had to learn these lessons for 
 himself, and the testimony he bears as to their value is 
 a legacy for all generations. 
 
 There is need of a fresh emphasis upon this same fact 
 or possibility of Christian experience to-day. Many 
 Christian people fail to realize their high privileges in 
 this direction, while multitudes of others seem never to 
 have heard that relief and comfort, adequate to support 
 one in the deepest trials, have ever been provided. This 
 is a world of unrest, trial and sorrow, and this notwith- 
 standing the many bright and pleasant things which we 
 are permitted to enjoy. No one is free from trouble. 
 The existence of sorrow is a fact of human experience. 
 Each heart knoweth its own bitterness, and the saddest 
 thing of all is that so large a proportion, even of Christian 
 people, seem to be sorrowing as those without hope. Has 
 the discovery of the apostle, announced so long ago, been 
 forgotten? Has the remedy for human woe, so fully 
 tested in his experience, become obsolete ? Has the grace 
 of God in any measure lost its effectiveness and power? 
 Or is the difficulty with those who do not or will not 
 believe, or fully believe, or open their hearts to receive ? 
 
 A noble testimony as to the power of the gospel was 
 given by a clergyman at his examination preliminary to 
 his installation as pastor of a church to which he had 
 been called. He told the story of his life, of his mental 
 struggles, of physical perils upon a score of battlefields, 
 of perplexities and anxieties in a hundred forms since, of 
 having been called to stand by the bedside of the dying, 
 and to administer comfort to the living, and then, finally, 
 of how, within a few consecutive weeks, he had been 
 called to part with one, two, three of his own dear chil- 
 dren, victims of malignant disease. Yet through all 
 these ordeals, many of the severest kind, he had found the 
 gospel of Christ to be everything which it had been 
 represented to be in the divine Word. It had never 
 
H2 POPULAR MISCONCEPTIONS 
 
 failed him. This is a modern confirmation one of 
 multitudes of instances of that which was so fully 
 wrought out in the experience of Paul. Many professed 
 Christians may know all this theoretically, but they fail 
 to apply it, or fully to apply it, in their own condition. 
 So they remain in the valleys, when they might be upon 
 the heights, are in the shadow when they might be in the 
 light, go groping about in the dark when the way 
 might be luminous before them, cast down when they 
 might be exalted, weeping when they might rejoice, in 
 bonds when they might be free, in spiritual poverty when 
 they might be rich. Paul's discovery has shown the 
 world a more excellent way. 
 
 3. A third great lesson or truth, which was demon- 
 strated in Paul's experience, is the reality of another 
 world and the certainty for believers of an abundant and 
 blessed entrance into it at length. The assurance of this 
 proved in his case to be both a mighty inspiration for 
 faithful Christian service in this life, and to calmness and 
 an assured confidence for the final hour. 
 
 Christ had brought "life and incorruption to light 
 through the gospel" i. e., had revealed them, thrown 
 light upon them. That which was dim and unreal before, 
 which had long been guessed at and speculated 
 over in vain, was now made plain. It was no 
 longer vague and uncertain. Another world was 
 a reality. Christ came out from it, experienced 
 a constant and vivid sense of it, bore testi- 
 mony in regard to it after his resurrection, and there, we 
 are told, he ever lives even to this day. Furthermore, 
 he had declared that where he was his disciples were to be 
 also, to dwell with him forever. And so real was all 
 this to the apostle, and so united was he to Christ in 
 sympathy, faith and personal devotion, that his thoughts 
 were ever reaching upward to this heavenly abode where 
 Christ was. Everything, indeed, in his aspiration, 
 gathered about his now glorified Lord. Sometimes he 
 
VALUE OF PERSONAL EXPERIENCE 
 
 was so exalted in spirit that he hardly knew whether he 
 was in the body or out of it. He heard unutterable 
 things; he had visions of indescribable glories. And 
 so real were they to him, and so blessed, that he even 
 longed to depart and be with his Lord, something from 
 which we, notwithstanding all the joy which we have 
 been taught to associate with such an event, are wont to 
 shrink. Thus spiritual and eternal things were very real 
 to Paul, were the only real and enduring things, in fact. 
 All else was but temporary and transitory, and was of 
 value only as it was related to that which was to come. 
 
 The sense which the apostle had of the reality of the 
 world to come was a constant and mighty inspiration 
 to aggressive Christian service. The time was short; 
 the work to be done was great. Multitudes were perish- 
 ing in their sins. He felt that necessity was laid upon 
 him to do all in his power for their rescue. "Woe is unto 
 me, if I preach not the gospel." In the discharge of this 
 duty he was buoyed up as by a great hope, a confident 
 expectation of the future, and he looked forward to the 
 time of his departure with keen anticipation. It was with 
 perfect calmness that he awaited the final summons, 
 not to a peaceful end, but to a violent death. "For I 
 am already being offered, and the time of my departure 
 is come. I have fought the good fight, I have finished 
 the course, I have kept the faith : henceforth there is laid 
 up for me the crown of righteousness, which the Lord, 
 the righteous judge, shall give me at that day: and 
 not only to me, but also to all them that have loved his 
 appearing" (2 Tim. 4:6-8). 
 
 What was true in Paul's case has been true in thou- 
 sands, tens of thousands of instances since. Men have 
 been enabled to face death calmly through the grace of 
 God and a sense of the reality of the realm to which 
 they confidently looked forward. Without a murmur 
 on their part, they have been cast to wild beasts which 
 were waiting to devour them; they have gone to the 
 
 VIII 
 
1 1 4 POPULAR MISCONCEPTIONS 
 
 stake singing as they went; they have been tormented, 
 tortured, suffered all manner of cruel persecutions, have 
 gone unmoved to violent deaths, upheld by the sustain- 
 ing power of the grace of God which Paul had found 
 so real in his experience, and by which they were made 
 confident of the glorious realities to come. 
 
 What a power such a sense of the reality of the world 
 to come would be in our lives ! Sometimes, in our more 
 favored moments, we seem to catch a glimpse of the 
 glory to be revealed, but for the most part this glory is 
 imperceptible. Mists from the earth obscure it. Clouds 
 intervene to obstruct it. Yet Paul speaks with all con- 
 fidence of the world to come, of life in it, of the glory 
 and blessedness of that life, and urges those to whom he 
 writes to strengthen their faith by constant thought of it 
 and by anticipation of the joy which they shall have when 
 they enter into it. What we need to do is to fix the 
 eye of faith unalterably upon Christ, and to dwell upon 
 the certainties which the apostle discovered in that world 
 whither Christ had gone and of which he has written, so 
 that our sense of it may become more vivid. We may 
 not rise to a full realization of it at once; we may gain 
 only momentary glimpses of that which is to be, during 
 our earthly pilgrimage; still, we shall be conscious of 
 blessed influences coming into our lives from that realm 
 of the blessed, and we shall be sustained by an ever- 
 deepening conviction of these invisible and eternal reali- 
 ties, till at length, when we are called to go hence, it may 
 be that such an experience will be permitted us as often 
 comes to the departing Christian. Thus it was with 
 one who was well known in the ministry in the State 
 wherein he had for a long time resided. Just before he 
 breathed his last he seemed to rally for a few moments 
 from his unconsciousness, and lifting his eyes upward 
 with intensest interest depicted on his countenance, and 
 rea chine: out his hand as if to grasp something, he 
 exclaimed, "Oh, the angels ! Oh, the angels !" and then 
 expired. 
 
VALUE OF PERSONAL EXPERIENCE 
 
 The nature of such an experience we can not know, but 
 we do know that many have had it or something akin to 
 it, as if they were catching their first glimpse of the 
 glories of the eternal world, and of the divine messengers 
 who had come to guide them on their way to it. 
 
 These spiritual realities and these fore-glimpses of the 
 hereafter, which from time to time are granted to God's 
 trusting ones, should mightily confirm our faith, impart 
 new dignity to the present life, and make it glorious with 
 the light which constantly streams upon us from above 
 and which transfuses all that is common and painful into 
 beauty and joy. Thus we may have an assured con- 
 fidence that when we at last come to pass through the 
 dark valley of the shadow of death, we shall ourselves 
 fear no evil, for his rod and his staff will comfort us. 
 
 These, then, are some of the realities of this realm of 
 faith which were wrought out in the experience of Paul 
 and placed upon record for all time. He was a bold 
 adventurer in an untried sphere. Even now, after all 
 that we know of the past and of its spiritual triumphs, it 
 seems a courageous thing for any one to venture literally 
 upon the declarations and promises of God, actually to 
 rest in them, and we look upon him who does so as a 
 man of marvelous faith. But Paul struck out into ter- 
 ritory until his time mainly untraversed, with but limited 
 data to guide him, and boldly pushed his way through 
 darkness and doubt to the results which he reached, and 
 which, out of a profound conviction of their worth, he 
 proclaimed with unprecedented earnestness and power. 
 His gospel was a mighty spiritual power of God unto 
 salvation. It destroyed the power of sin. Its resources 
 proved to be abundantly adequate to sustain him in the 
 severest distress and suffering through which he was 
 called to pass; it made the other world real to him and 
 imparted a glorious hope in regard to it; it afforded a 
 constant and powerful incentive to press onward through 
 the multiplied and increasing ills of this present life in 
 
H6 POPULAR MISCONCEPTIONS 
 
 carrying out his all-mastering purpose to preach this 
 gospel throughout the world; it gave him a sense of 
 strength which no trial could weaken, and a calm assur- 
 ance that when he drew near to his final hour his Lord 
 would be with him. These were facts of his own experi- 
 ence. They were discoveries which he himself had made. 
 They were tremendous realities in the life of his own soul, 
 and such was the strength of his conviction in regard to 
 their importance that he was constrained to devote his 
 life to a world-wide proclamation of them. 
 
 A pressing need to-day is a new emphasis upon these 
 verities of the gospel. Men are hungering for gospel 
 truth. They may not be able to define or to formulate 
 their own sense of this need, but the need exists, and 
 Christ's gospel is the divine response to all these cravings 
 of the soul. The gospel has not lost its power. Its 
 resources are not diminished. The difficulty is that there 
 is so little belief in the spiritual facts. It was unbelief 
 which prevented Christ from doing mighty works in 
 many places when he was on earth, and it is the practical 
 unbelief of the friends of Christ to-day which is block- 
 ing the progress of the Kingdom. Too often gospel 
 verities are kept in the background in the preaching of 
 the times, or are set forth only in a faint and timid 
 undertone. With a new emphasis upon them, not only 
 would the faith of believers be toned up, and many people 
 now indifferent be led to receive the truth; it would do 
 much to counteract and correct the tendency, now so 
 manifest in many quarters, even with not a few Christian 
 people, to seek satisfaction in the various religious sub- 
 stitutes which from time to time arise in different forms 
 and under different names, such as Christian Science, 
 Spiritualism, Ethical Culture, Theosophy and kindred 
 follies. Dissatisfied with what is presented them as the 
 gospel and the truths of revelation, they seek satisfac- 
 tion from other sources. A reassertion of these spiritual 
 verities to which reference has been made, and which 
 
VALUE OF PERSONAL EXPERIENCE 
 
 117 
 
 Paul wrought out in his experience, could not fail to make 
 plain, by contrast, the worthlessness of all substitutes for 
 the gospel, and the complete satisfaction which is to be 
 found in the grace of God as made known in Jesus 
 Christ. 
 
VIII 
 
 POPULAR MISCONCEPTIONS AS TO THINGS SPECIALLY 
 
 NEEDED IN CHRISTIAN LIFE AND CHARACTER 
 
 IN THESE TIMES 
 
 In their main features Christian life and character are 
 always and everywhere essentially the same, yet with 
 wide diversities of expression. Each life has its excel- 
 lences and deficiencies, each character its peculiarities and 
 its needs. The same is true of communities as com- 
 pared with each other, and of different countries lying 
 adjacent, even of different periods or epochs of time. 
 Each community, each country, each epoch of time, 
 differs in the type of Christian manhood or womanhood 
 which it produces, has distinctive characteristics of its 
 own, points of strength or weakness peculiar to itself. 
 Hence, in order to reach the most perfect exemplification 
 of the Christian life and spirit at any time or anywhere, 
 certain prevailing tendencies must be repressed, certain 
 deficiencies be supplemented, certain qualities receive a 
 special and renewed emphasis. The one inspiring, in- 
 working gospel remains unchanged, but the new exigen- 
 cies which constantly arise demand new adaptations and 
 fresh adjustments of it. 
 
 These facts suggest the practical inquiry as to what 
 aspects of Christian life and character need special 
 emphasis now, or should be made to stand out in more 
 than usually bold relief in the age in which we live. We 
 ask these questions in view of certain misconceptions 
 as to the nature and obligations of Christianity which are 
 widely prevalent in Christian society. 
 
 The first of these misconceptions relates to the import- 
 
 118 
 
CHRISTIAN LIFE AND CHARACTER 
 
 119 
 
 ance of clearly apprehending the grounds of confidence 
 in Christ and his salvation. Many Christian people fail 
 to appreciate the value of an intelligent faith, or the vital 
 relation which it sustains to Christian life and character. 
 As a consequence, they make no effort to enlarge their 
 knowledge of the facts upon which Christianity rests; 
 to increase their information in regard to its nature and 
 the results it has produced. Since their convictions are 
 not well established, since their faith is feeble, since their 
 characters are weak and unformed, they fall a ready prey 
 to temptations which easily destroy their last faint hope in 
 Christ. 
 
 A second misconception relates to the true basis of 
 Christian character. That basis is righteousness. Yet 
 many Christian people do not recognize this; they lay 
 little stress upon conscience as the voice of God in the 
 soul. The fact is strangely overlooked that the primary 
 aim of the Christian religion is to effect a moral trans- 
 formation in life and character. Consequently, while 
 there are shining examples everywhere of thorough- 
 going piety and of genuine Christian conscientiousness, 
 it is a sad fact that far too much of the religious life of 
 the times is of a superficial type, springing out of a soil 
 which has no moral depth. 
 
 A third misconception has to do with spirituality of life. 
 There is a failure to perceive any particular distinction 
 between the character and spirit of the true Christian, 
 on the one hand, and the character and spirit of a good 
 moral man who makes no pretension whatever to a godly 
 life, on the other. The ordinary, natural virtues, all 
 of which are good as far as they go, are accounted 
 sufficient. There is little thought of anything higher 
 than these, no aspiration after true holiness, no purpose 
 to develop the graces of the Spirit. Many people do not 
 think it necessary that there should be a clear line of 
 demarcation between the lives of professing Christians 
 and the lives of people of the world. Religion is largely 
 
120 POPULAR MISCONCEPTIONS 
 
 negative, is devoid of vitality, is without aggressiveness, 
 has no spiritual power, exerts little influence upon charac- 
 ter, has little relation to life. 
 
 In order to remove these misconceptions of the true 
 spirit and scope of the Christian life, and to answer press- 
 ing inquiries as to what aspects of Christian life and 
 character need special emphasis, it may be said : 
 
 I. There is need of a more intelligent faith. Faith 
 is essentially love or trust. Its object is a person. That 
 person is Jesus Christ. The spirit of loyal devotion, of 
 loving obedience to him, constitutes the very essence of 
 the Christian religion, the substance of Christian obliga- 
 tion. In proportion, therefore, as one really knows whom 
 he has believed, not only from a practical experience of 
 his saving grace, but through an intelligent apprehension 
 of his character, his requirements, and the reason of our 
 confidence in him, will one's devotion be likely to be 
 most faithful, one's obedience most conscientious and 
 complete, the committal of one's soul's interests to his 
 keeping the most sweet and restful. Let one become 
 convinced, as one may be, of the solid basis there is for 
 confidence in the historic facts on which the superstruct- 
 ure of the Christian faith is reared; let one realize how 
 perfectly it is adapted to the profoundest needs of human 
 nature, and how wondrous are the moral transformations 
 which are always effected by it whenever it is allowed free 
 scope; let one become familiar with its history, its 
 triumphant progress, its marvelous achievements in every 
 sphere; let one's faith in Christ and the gospel of his love 
 become really intelligent, established in rational con- 
 viction, grounded, in fact, in every department of one's 
 nature; life and character will then be constantly brought 
 under the influence of the loftiest incentives, under the 
 transforming power of Christ's own example and spirit, 
 and the principles of righteousness become more and more 
 incorporated into the very fiber of one's being. At the 
 same time, any danger of being swayed from his con- 
 
CHRISTIAN LIFE AND CHARACTER I2 i 
 
 fidence by a passing breeze of strange doctrine, or of being 
 easily turned from the faith, like the foolish Galatians, by 
 some other gospel which is not a gospel, would be dimin- 
 ished in corresponding degree. It is more of this kind 
 of faith, intelligent, rational, strong, able to give a satis- 
 factory account of itself to one's own soul, or to others, 
 which is one of the urgent needs of the times. 
 
 Not all faith is of this intelligent character. Many 
 believe for no other reason than that their fathers believed 
 before them; or because some one else believes and has 
 advised them to believe also, and to join a church which 
 happens to be popular; or they have been led, under some 
 special pressure or impulse, to yield assent to current re- 
 ligious beliefs, but without thought or investigation of 
 their own personal need. In such circumstances, when 
 at length a mental awakening comes, if ever it does come, 
 and one is led to inquire into the grounds of his traditional 
 beliefs, he is liable to fall into confusion and embarrass- 
 ment. Unable to give a satisfactory reason to his own 
 mind for the hopes he cherishes, a person may conclude 
 that none can be given, and so either yield to despair, or 
 assume that all is a delusion and abandon the Christian 
 faith altogether. That is, when the rains descend and 
 the floods come, as sooner or later they will, in the form 
 of mighty attacks of skepticism and unbelief, the founda- 
 tions, which have been built upon the sand, are under- 
 mined, the superstructure which has been reared upon it 
 is utterly destroyed. 
 
 To accept Christ upon trust, intellectually as well as 
 spiritually, may be right and proper in childhood, or in 
 early youth, but it should hardly be regarded as sufficient 
 for thoughtful years or mature experience, especially in 
 an age when everything seems to be tested by the 
 standards of human reason. And yet, too many Christian 
 people are content to remain all their lives long just where 
 they were in childhood, on the threshold of the new life. 
 They never get beyond the most rudimentary things; 
 
122 POPULAR MISCONCEPTIONS 
 
 their faith becomes no more intelligent with the years; 
 they are no better able to give a reason for their hope; 
 their characters are no more staunch and steadfast; their 
 anticipations no more bright and confident, than when 
 they first believed. 
 
 President Finney tells the story of an old professor of 
 religion, who, on his dying bed, began to be anxious con- 
 cerning the future. All the evidence he possessed that 
 he was a Christian, and the foundation of his hope, was in 
 the form of a statement of his experience which had been 
 written at the time of his supposed conversion. This 
 had been filed away for safe keeping, along with other im- 
 portant papers. In his distress, the man called for it, 
 that he might reread it, and thereby renew his confidence 
 and reinforce his courage. What was his dismay when 
 he was told that the mice had been among his papers and 
 made sad havoc with them all, and had destroyed this 
 all-important document with the rest! The man had 
 trusted this written statement for the foundation of his 
 faith. In his sorest need it failed him utterly. Where 
 now was his hope? And yet the ground of many a 
 professing Christian man's confidence to-day is hardly 
 more intelligent or substantial than this. 
 
 It is only as the head has been informed after 
 the heart has been touched and moved, only 
 as the certainty of the underlying facts of Christianity 
 becomes firmly established in the convictions, that 
 the Christian faith can be said to be robust, vigorous, 
 reliable, safe. Not only does such a faith constitute 
 an immovable foundation for righteous character, 
 it renders its possessor secure against the poisonous 
 influence of a subtle skeptical malaria which seems to per- 
 vade the very air we breathe, proof against ill-judged and 
 unwarranted criticisms upon the sacred Word, guarded 
 against the bold, unscriptural speculations which are 
 now often urged and propagated with a persistency 
 and zeal worthy of the actual truth as it is in Christ, im- 
 
CHRISTIAN LIFE AND CHARACTER 123 
 
 pervious against the assaults of the infidelity of the times, 
 so rampant and defiant. Only such a faith as this, 
 rational, strong, clear, can hope to exert or long to main- 
 tain a controlling influence over the intelligence and cul- 
 ture which are but the legitimate outgrowth of our history 
 and institutions. Fortunately, the Christian religion 
 furnishes in itself abundant reasons for a faith like this. 
 Its resources, never yet fully developed, much less ex- 
 hausted, are equal to the most exacting demands which 
 may be made upon it. It shrinks from nothing, invites, 
 rather, the most thorough and searching examination. It 
 allies itself with the highest intelligence, has reason, truth, 
 conscience, a mighty history on its side. In such cir- 
 cumstances, with everything in its favor, it will be through 
 no fault of its own if ever it suffers loss in its encounter 
 with its foes. If if ever fails to exert the influence or to 
 make the progress which it ought, it will be because its 
 resources have not been sufficiently appreciated, its char- 
 acter and potency as intelligently apprehended as they 
 might be, by its would-be champions or its leaders in ag- 
 gressive effort. 
 
 A Russian officer once said to an Englishman, 
 referring to the Crimean war : "It was worth all it cost 
 to us of defeat and loss, because it taught us the great 
 lesson, learned from the English, of the superior value of 
 an intelligent soldiery." Those men in our Civil War 
 who best appreciated the character of their country, its 
 history, its institutions, its liberties, the transcendent in- 
 terests involved in its preservation, whose faith in it and 
 the righteousness of its cause was most truly intelligent, 
 were its bravest defenders, the most prompt in duty, the 
 most valiant in conflict. So, the more intelligent one's 
 faith in Jesus Christ and his cause, in his gospel and his 
 w r ord of truth, the more likely one is, other things being 
 equal, to be immovably established in Christian character 
 and conviction, and the more zealously to strive for the 
 speedy triumph of that kingdom of whose ultimate suc- 
 cess he is unalterably persuaded. 
 
124 
 
 POPULAR MISCONCEPTIONS 
 
 2. In order to meet the misconception that arises from 
 thinking that the Christian religion has little to do with 
 character, with righteousness, or with moral obligation, 
 emphasis should be placed on the fact that a great need of 
 the times in which we live is more conscience, a greatly 
 quickened moral sense among Christian people, a more 
 loyal devotion to convictions of ri^ht and duty, character 
 and conduct more scrupulously squared by the standards 
 of the Word and the life and example of Jesus Christ. 
 
 There are indications of a marked decline, if not decay, 
 of the conscientious spirit in the present, as compared 
 with former times. To say that one bears the Christian 
 name and is a member in good standing in a Christian 
 church is by no means always synonymous with saying 
 that he is the very soul of integrity and honor, that the 
 obligations of conscience and duty are more keenly felt 
 than before, or than in the case of many who are leading 
 godless lives. There is too much reason for the sus- 
 picion, sometimes expressed, of a divorce between religion 
 and righteousness, between the Christian profession and 
 conscience. 
 
 This comparatively low moral tone is variously mani- 
 fested. It appears in social life, responsibility for the 
 character and standard of which rests very largely upon 
 its Christian elements; in the feeble protest made against 
 reprehensible vices; in the readiness with which moral 
 lapses among men, of course are condoned, provided 
 only the offenders be of sufficiently high social standing; 
 in the absence of a nice and sensitive regard for the truth, 
 apparent in complimentary falsehoods and polite lying; 
 while it is getting to be so common as to be expected 
 almost as a matter of course that one's religion will be 
 largely left behind if one removes from the East to the 
 West, or passes a vacation at some fashionable resort. 
 
 It is seen in business life in the constant disposition to 
 overreach or in some way to take selfish advantage when- 
 ever possible; in the ignoring often by Christian em- 
 
CHRISTIAN LIFE AND CHARACTER 
 
 125 
 
 ployers and employed alike of the Golden Rule in their 
 relations to each other; in the incurring of obligations 
 which it is morally certain can never be met; in the 
 failures which leave one, or one's wife, in comparative 
 affluence, with no thought for the just claims of needy 
 creditors; in astonishing defalcations, getting to be sadly 
 frequent even among men of high standing in the church. 
 
 It is manifested in the demagoguery of political life; 
 in the questionable practices pursued to secure preferment, 
 even by Christian men; in the elevation of those utterly 
 unworthy, men of unsavory reputation even, to be the 
 standard-bearers of great political parties. 
 
 It appears in the Christian Church, in the lax discipline 
 which so often prevails; in its loose business methods, 
 especially in neglecting promptly to meet financial 
 obligations, regardless of the inconvenience and even 
 suffering thereby occasioned; in the failure of its 
 members to pay pew-rents or meet subscriptions 
 when due; in indifference to the claims of Christian 
 benevolence which are properly brought to its notice, 
 especially in its niggardly contributions for the cause 
 of missions, both home and foreign; in its undue 
 deference to the wealthy, and in a corresponding neglect 
 of the poor; in its unconcern in view of the alarming 
 growth of Sabbath desecration in this country, to say 
 nothing of carelessness in regard to one's own example; 
 in a culpable apathy in regard to public reform move- 
 ments, particularly the temperance cause, which is not 
 excused by the mere fact that judgments differ as to the 
 practical methods of carrying them on. 
 
 This same lack of conscience is sometimes apparent 
 even in the pulpit, in disregarding high principle and in 
 truckling to popular whims and worldly ways in the 
 interest of personal popularity; in yielding to clamorous 
 demands for salvation-made-easy preaching, regardless 
 of the truth as it is in Christ and set forth in his Word; 
 in refraining from faithful proclamation of the whole 
 
126 POPULAR MISCONCEPTIONS 
 
 truth for mere prudential considerations; and when one, 
 having confessedly departed from the standards of the 
 church or denomination with which he has been identified, 
 insists on retaining his place and standing at the expense 
 of infinite mischief and disturbance, rather than quietly 
 and honorably withdrawing and joining the denomina- 
 tion with which he has come to be in hearty sympathy. 
 
 These are some of the many ways in which, in different 
 spheres and relations in life, this lack of a thorough con- 
 scientiousness on the part of many Christian people is 
 made unmistakably apparent. They are but the outward 
 signs of moral deterioration within. Christian principle 
 is subordinated to worldly policy. Conscience, if not 
 slumbering or suppressed, is certainly not keyed to high 
 Christian standards. It is flexible, easily adjustable, as 
 in the case of the celebrated English statesman, who, on 
 being asked how he had contrived to hold office, both 
 under the governments of Queen Mary the Papist and 
 Queen Elizabeth the Protestant tw r o sovereigns and two 
 policies unlike even to the point of bitter antagonism 
 pointedly replied, "By always imitating the willow instead 
 of the oak." There are too many descendants of the 
 facile Englishman in Christian ranks. Their consciences 
 are like the easily bending willow, rather than the sturdy, 
 unyielding oak. 
 
 The results of all this are most disastrous to the cause 
 of Christ. It is one of the most conspicuous obstacles to 
 the progress of the kingdom. Christian character is 
 demoralized. The Christian profession is at a discount. 
 The Christian religion is misrepresented and yet is held 
 responsible. The Christian Church is a less mighty 
 power for righteousness among men than it ought to 
 be and might be. Judging of the reality of the religious 
 life and the sincerity of the Christian profession by the 
 daily lives of the professors, as they have the right to 
 do, worldly-minded people lose confidence in it, become 
 more and and more indifferent to it, are often altogether 
 
CHRISTIAN LIFE AND CHARACTER 
 
 alienated from it. Manifestly, one of the great needs of 
 the times, even among Christian people, is more con- 
 science, a thorough-going conscientiousness pervading 
 the whole being, dominating the life, manifesting itself 
 in all relations not the hard, angular conscientiousness 
 which is so forbidding and repulsive, but that tender 
 and sensitive conscientiousness, suffused with love, so 
 beautifully exemplified in the life of Christ, in the case of 
 Paul, and of which in more recent times the life of Abra- 
 ham Lincoln affords a conspicuous illustration. 
 
 If this great and fundamental need of the times is ever 
 to be met, the place at which to commence is Jerusalem. 
 Judgment must begin at the house of God. Christian 
 people must elevate the standard and lead off in the re- 
 form. A revival of righteousness, a mighty rising tide 
 of honesty, integrity, conscientiousness, within the 
 Christian Church is one of the urgent needs of the times 
 in which we live. 
 
 3. In order to meet the misconception which arises 
 from regarding the Christian life as a matter of formal- 
 ity, or of outward respectability, emphasis should be laid 
 on the fact that the need of every Christian, both for him- 
 self and for the church to which he belongs, is an increase 
 of spiritual vitality. This vitality springs from a per- 
 sonal union with the personal Christ. This produces 
 oneness of spirit with him. By a constant inflowing of 
 the divine life, the soul is nourished and sustained, as the 
 branch is nourished by its union with the vine. Christ's 
 life is reproduced in us. Such a union as this brings 
 fulness of joy and continual peace, transfigures duty, 
 and is a constant inspiration to fidelity. It renders the 
 soul responsive to the loftiest incentives to action, tends 
 to awaken and sustain a holy enthusiasm in Christian 
 service, causes a spirit of moral earnestness more and 
 more to pervade the life. 
 
 We all know how far short of the standard of spiritual 
 attainment Christian experience ordinarily falls, and 
 
I2 8 POPULAR MISCONCEPTIONS 
 
 how many lapses there are from it, even if one has 
 approximated to it. The religious life of many has no 
 depth, springs from no profound conviction, yields little 
 or no satisfaction, has in it neither vitality nor power. 
 Its formal, external character is patent to all. A deacon 
 had been reproving a neighbor for profanity, after which 
 this neighbor remarked, ''Now see here, deacon, what's 
 the difference? You go over to prayer-meeting every 
 week, get up and talk and pray, and once in a while I 
 swear a little, and you know very well that neither of us 
 means anything by it." The difficulty is that there is no 
 throbbing, pulsing, spiritual life within, no reaching after 
 higher things, no vital personal love for the personal 
 Christ. As a consequence, worldliness makes easy 
 inroads. The soul is in no sense fortified against the 
 seductive influences about it. A spirit of indifference and 
 unconcern is quite likely to take possession of it, if indeed 
 a stroke of spiritual paralysis does not render its last 
 condition far worse than the first. From the lack of that 
 spiritual vitality which is invariably present when there 
 is personal union of the disciple with his Lord, the 
 Church is made to suffer greatly and the cause of Christ 
 sadly to languish. 
 
 Notice now two practical results which would flow 
 from more of this spiritual vitality in the hearts of 
 Christian people : 
 
 (i) In the first place, it would tend, in growing 
 degree, to promote individual spiritual security. The 
 power of temptation and sin over the soul would be 
 correspondingly lessened. One would be lifted above the 
 range of his ordinary besetments, as the inflowing tide 
 lifts the stranded ship above rocks and shoals. All 
 thought and interest would be centered on Christ and his 
 service. There would be little room for anything else. 
 The "expulsive power of a new affection," as Dr. Chal- 
 mers terms it, would be increasingly experienced. The 
 sours absorbing love, sweet and satisfying in itself, would 
 
CHRISTIAN LIFE AND CHARACTER 129 
 
 be its best, its strongest protection. So long as its truest 
 life continued to be hid with Christ in God, there would 
 be virtual security against anything calculated to bring 
 spiritual harm. 
 
 This principle is constantly and variously illustrated. 
 How often a man's love for wife and children operates 
 as a shield against temptations which would otherwise 
 overpower him ! How many a young man has been held 
 to a right course by a consuming interest in some worthy 
 pursuit or aim ! How often a new-found love for Christ, 
 in the case of a converted drunkard, has held him as by 
 an anchor from drifting back to old ways of sinful indul- 
 gence! How many Christian people to-day are kept 
 from the insidious, devitalizing, paralyzing worldly in- 
 fluences about them by the very fact that, burning with- 
 in their souls, there is this satisfying personal devotion 
 and love to Jesus Christ! How quickly all the vexed 
 questions concerning popular amusements would be 
 solved were Christian hearts more aflame with this per- 
 sonal love! Absorption in the higher would constantly 
 lessen the desire for the lower. Love would prompt will- 
 ing sacrifice even of things in themselves harmless, rather 
 than to be an occasion of moral disaster to another. 
 
 As a protection, then, from the power of temptation and 
 sin; as a means of security against the seductions of "the 
 world, the flesh, and the devil," now leading so many 
 Christians astray, undermining their influence, destroy- 
 ing their usefulness, blasting their hopes, more of this 
 personal heart-union with Christ is one of the imperative 
 needs of the day. Without it, indeed, no Christian can 
 really be said to be secure. 
 
 (2) But, secondly, more spiritual vitality would 
 furnish the loftiest motives to Christian fidelity and to 
 aggressive Christian effort. Love for Christ touches 
 the very center of all life and action. As the Christian 
 disciple comes into real oneness of desire and aim with 
 his Lord, he more and more loves what he loves, hates 
 
 IX 
 
130 POPULAR MISCONCEPTIONS 
 
 what he hates, and is moved to effort to promote every en- 
 terprise known to be dear to his heart; while the reactive 
 influence of this process upon himself inevitably deepens 
 and intensifies his entire nature. Mere butterfly concep- 
 tions of life, the listless, aimless habit of drifting along 
 day by day, as if life had in it no other purpose than mere 
 pleasure, give place to profound moral earnestness, to 
 an anxious desire to spend one's energies in ministering 
 in His name to the needs of mankind. It was this 
 spiritual vitality which inspired and sustained Paul in his 
 unwavering purpose, girded him for his mighty under- 
 takings, nerved him to face undaunted the persistent 
 opposition which everywhere confronted him, comforted 
 and cheered him in all the fiery ordeals through which he 
 was called to pass. Oh, the wondrous power of an all- 
 consuming love like this! this passionate devotion to 
 the personal Christ, transforming the life, developing the 
 nobler qualities, stimulating to heroic endeavor, awaken- 
 ing and nourishing the holiest enthusiasm. 
 
 Were Christian life and character in these times thus 
 brought under the power of Christ* life and example, 
 there would be far less occasion for the sneering comment 
 of godless people, sometimes heard, as to the hollowness 
 of the Christian profession, and the insincerity of those 
 who make it. There would be less occasion to bemoan 
 lifeless prayer-meetings, or for anxious discussion as to 
 how to get a church to work, how to awaken interest in 
 missions, how to increase benevolent contributions, how, 
 in short, to stir up the people to any particular line of 
 Christian effort. All such questions would settle them- 
 selves. Love would do the work. It would impel to a 
 vital, practical, constant personal interest in every form 
 of Christian service. The church would become a bee- 
 hive of Christian activity, the public services would be 
 occasions of fresh inspiration, the cause of Christ would 
 prosper, the kingdom go on from triumph to triumph. 
 
IX 
 
 POPULAR MISCONCEPTIONS AS TO THE SOURCES 
 OF CHRISTIAN CONTENTMENT 
 
 Is it possible to learn the lesson which the apostle 
 Paul declared that he had learned in whatsoever cir- 
 cumstances he was placed, to be content? In noticing 
 some of the misconceptions which prevail as to the real 
 source of contentment, we will dwell first upon the fact 
 of discontent, and then call attention to the remedy. 
 
 There is a sense in which discontent, or, more 
 accurately, dissatisfaction, is both proper and right. 
 Sometimes it is a hopeful sign, as when one is dissatisfied 
 with his spiritual condition, and longs for a closer walk 
 with God. It is never wrong to be dissatisfied with one's 
 attainments intellectually, to hunger and strive for a 
 larger knowledge, a broader mental outlook. It is proper, 
 within due bounds, to seek to better one's condition in 
 temporal things, and, in legitimate ways and with proper 
 ends in view, to labor to increase one's possessions. It 
 is right to be dissatisfied one ought to be with a wrong 
 occupation in life, or with any wrong course, whatsoever, 
 which one may be pursuing. There are many respects 
 in which restlessness, dissatisfaction, discontent, are not 
 only not censurable, but highly commendable. Indeed, 
 when we think of the deeper nature, the spiritual, it is 
 hardly possible, if this be at all alive, ever to rest satisfied 
 with anything which this world affords. 
 
 But the discontent which we are now considering, and 
 for which we are to seek a remedv, is of an entirely 
 different character. It is that uneasy, restless state of 
 mind which many cherish with reference to the providen- 
 tial circumstances in which they are placed, and which it 
 
 131 
 
132 POPULAR MISCONCEPTIONS 
 
 is beyond their power essentially to modify; a state of 
 mind which tends to render both themselves and those 
 around them miserable, and which dishonors God. 
 
 As a matter of fact, how few persons can really be 
 said to be contented and happy ! Other people may think 
 them to be so, or that they ought to be so, but that does 
 not alter the fact of their discontent. If only their 
 circumstances were different from what they are, they 
 imagine that they would be satisfied. If only they had 
 the wings of a dove and could fly away from where they 
 are, or back to where they once were, they would be at 
 rest. If they could only get out of the particular busi- 
 ness in which they are engaged, which is the most trying 
 of any under the sun ; or if they could only get into some 
 other business, no matter what it might be; or if, instead 
 of living so aimlessly, with time hanging heavily, all 
 outgo, no income, they could get something to do; or 
 if they could have means to dress as well as some of 
 their acquaintances, and to have as nice things as they 
 have; or if they were only rich, not so very rich, but well 
 enough off to be comfortable; or if they could have as 
 good oppo "tunities socially, or educationally, as many of 
 their friends; or if they could only secure some coveted 
 position in public life, or get back to private life, or be 
 released from responsibility and care; or if they only 
 had a happy disposition, or could appear well, or were fine- 
 looking, or were only relieved of some disfigurement, 
 or were not so large and heavy in person, or were only 
 of stouter build, or not so stout, or could live in a more 
 congenial climate; or if they had only married differently, 
 or had not married at all, or could only get married, or 
 get unmarried, it is confidently believed that there would 
 be perfect contentment of mind; ambition would be 
 satisfied, present disquietude be banished, and happiness 
 secured. 
 
 This is by no means a fanciful picture. Upon visiting 
 a place of former sojourning, after long absence, visiting 
 
CHRISTIAN CONTENTMENT 133 
 
 friends of other days and inquiring of them individually 
 as to their prosperity, I was so struck with the common 
 undertone of their answers as to make a note of it. On 
 stepping off the cars, the first person met was the driver 
 of an express-wagon. He had held the position for 
 years, was always bright and cheery, always faithful; 
 it seemed as if he and his work were just suited to each 
 other. No one would have suspected any discontent in 
 his case. 
 
 "Well, Mike," said I, "how is it with you?" 
 "Oh," he replied, "everything goes on well enough, I 
 suppose, but I often get blue. It 's nothing but work and 
 rush all the time, from morning till night. I wish I 
 could get into something else, it makes little difference 
 what. I can't feel contented to plod on in this way all 
 
 my life. If I only had a berth like Mr. I think 
 
 I would be satisfied." 
 
 I called on a young man who was doing a prosperous 
 business in a thriving Western city, now on a visit to the 
 home of his boyhood. He had been unusually successful, 
 had a fine home, a large income, everything that a young 
 man with business aspirations could wish. 
 "How goes the world with you, James ?" 
 "Pretty well," was the answer; "but sometimes it seems 
 as if the cares and anxieties of my business would crush 
 me. I am constantly haunted by a fear that something 
 may happen to my family, or to myself, or that real 
 estate, in which I have large investments, may go down, 
 or that competition may ruin my business. Then what 
 would become of us ? I often think I '11 get out of it all, 
 buy me a farm, and settle down to a quiet, restful, con- 
 tented life, which I cannot say is my condition now." 
 
 Next I met a friend who had a fine position in connec- 
 tion with an extensive manufacturing establishment, witti 
 light work and good pay. "Well," he said, "I suppose 
 every man thinks his own lot in life the hardest, yet 
 sometimes I think that mine is about the most discourag- 
 
POPULAR MISCONCEPTIONS 
 
 ing of all. I 'm on a salary, can't get ahead, my wife is 
 an invalid much of the time, and it costs about every- 
 thing I can earn to get along. If I could only get into 
 some paying business for myself, I should feel a great 
 deal better, and far more contented." 
 
 I inquired about the proprietor himself, a man envied 
 by many on account of his wealth, his beautiful home, 
 his splendid turnouts, magnificent horses, which he took 
 pride in driving. To those looking on from the outside, 
 it seemed that he had everything that heart could wish, 
 everything to make him contented and happy no limit 
 to his money, apparently, to his command over the good 
 things of this life. "Oh," said my friend, "he is far from 
 being a happy man. He is restless, uneasy, worried, most 
 of the time. Whenever he is ill and he has had several 
 very serious attacks lately he is afraid he is going to 
 die. This fear seems constantly to rise before him, and 
 of course to a man of his worldly ways of thought and 
 life, there can be little to hope for beyond." 
 
 1 next talked with a physician, of large practice, success- 
 ful, perhaps the leading practitioner in town. I con- 
 gratulated him upon his success. "Yes," he said, "that 's 
 true success in one sense but there 's another side 
 to it all. You don't know how troubled and annoyed 
 I am all the time. One may do the best he can, and 
 people are not satisfied. In times of sickness they lean 
 upon me, seem willing to do anything, to pay any- 
 thing, if I will only help them, or save a darling child. 
 But as soon as the crisis is past and my services are no 
 longer needed, they seem to forget all about it, and 
 between you and me I have hard work to collect out of 
 my large practice even enough to live. I am about sick 
 of it. I wish I were out of the business and in some- 
 thing else." 
 
 Another friend was pinched with poverty. Life had 
 seemed to go hard with him. Like all the others, he 
 talked with the freedom of former days. Said he, "I 
 
CHRISTIAN CONTENTMENT 
 
 135 
 
 have never aspired to large things, but it is extremely 
 difficult to make ends meet from year to year, to feed and 
 clothe my large family. If I only had a home of my 
 own, no rent to pay, a few hundred dollars ahead, I feel 
 sure I should be reasonably happy." Another was tied 
 to a farm, anxious to get away from it and move into 
 town. Another wanted a farm and to get into the 
 country, but his family were unwilling to make the 
 change. 
 
 Then there were feminine trials. One woman had 
 been obliged to leave her husband to escape his harsh 
 treatment. Another was also ill-mated, and always 
 obliged to go to social gatherings, or to entertainments, 
 or to church, alone, while her husband went off down- 
 town to a clubroom or elsewhere. Another was restless 
 because life with her seemed to amount to so little, 
 simply a round of social duties, fashionable calls, parties, 
 discussion of the latest styles, with no chance for read- 
 ing, culture, growth in the higher nature. If she could 
 only break away from her present surroundings, go else- 
 where, start anew, she could then shape things to suit her 
 better. 
 
 There was a great similarity in the undercurrent of 
 thought disclosed. Yet here were just such people as 
 we meet and associate with every day pleasant, agree- 
 able people. No one would suspect that any unrest or 
 discontent existed in their cases. If the inner life and 
 experience of people generally could be known, if those 
 we meet and mingle with daily were to speak out as fully 
 and as frankly as did these old friends with me, would 
 we not find pretty much the same state of feeling? 
 Experiences would be found to vary, different things 
 would trouble and annoy different persons, aspirations 
 would not be the same, but the proportion of those who 
 are really restful and contented to those who are not, of 
 those who are bearing their providential allotments in 
 life patiently, without murmuring, cheerfully trying to 
 
I3 6 POPULAR MISCONCEPTIONS 
 
 make the best of circumstances which they cannot control, 
 would be surprisingly small. 
 
 Most people think their own cases exceptional, that no 
 others have equally good reasons for feeling discontented; 
 their own lot is peculiarly hard considering all the cir- 
 cumstances, the very hardest in the world. They 
 would n't blame any one for being miserable and wretched 
 if his condition were half as bad as theirs. Yet, if the 
 truth were known, those whose supposed favored lot is 
 most envied, who are believed to have the fewest causes 
 for discontent, who seem to be blessed with all that could 
 be desired, as it appears to those looking on from without, 
 even these would undoubtedly be found to have their 
 burdens and anxieties, grievous to be borne, from which 
 they long to escape. Because they cannot do so, they, 
 too, are uneasy and discontented. They think they have 
 reasons which fully justify their unrest. 
 
 There are some people who are bound to be discontented 
 anyhow. It seems to be their disposition. Clouds and 
 darkness are over their heads alike, whether it rains or 
 shines. Every incident is an accident; every accident 
 is a calamity. Even when they have their own way, they 
 are dissatisfied, and consider their own voluntary acts as 
 matters of compulsion. 
 
 A striking illustration of this is found in the conduct 
 of a little child, a few years old, who was crying because 
 his mother had shut the parlor door. "Poor thing/' said 
 a neighbor, "you have shut the child out." "It 's all the 
 same to him," said the mother, "he would cry if I called 
 him in and shut the door. It is a peculiarity of that boy, 
 that if he is left rather suddenly on either side of the 
 door he considers himself shut out, and rebels accord- 
 ingly." There are some other children who seem to take 
 a similar view of things. No matter what occurs, there 
 is nothing but complaint. They are chronic grumblers. 
 Whatever the circumstances, they are ingenious enough 
 to discover or to invent reasons for being dissatisfied. 
 
CHRISTIAN CONTENTMENT 137 
 
 The fact of discontent, therefore, may be set down as 
 one of the stubborn realities of human life. Some are 
 more discontented than others, but discontent seems to 
 be the rule. It is a sad state of things. It is a sinful 
 state of things. 
 
 What, then, is the remedy for it? What is the secret 
 of a happy, contented life? Is it possible to live and to 
 continue to live, in a peaceful, restful frame of mind, in 
 spite of painful or unfortunate surroundings, in short, 
 to learn, with Paul, in whatsoever state one is providen- 
 tially placed, therein to be content ? The inquiry is a very 
 practical one. 
 
 In the instances mentioned, the radical difficulty was 
 that the persons referred to were living according to an 
 entirely wrong principle. Their idea was the very com- 
 mon but mistaken one that a man's real life consists in 
 things in the abundance of the things which he 
 possesses; that peace of mind and contentment of spirit 
 are necessarily or primarily dependent upon external 
 circumstances rather than upon a condition of mind and 
 heart, or upon the possession of certain qualities of 
 character, or a certain spirit. The fallacy of this position 
 is apparent when we remember that even when such 
 people as these attain the objects upon which they have 
 set their hearts, and from which they had expected con- 
 tentment and happiness, they are really no more contented 
 than before. That which has been so eagerly sought and 
 at length has been attained, is found to be far less satis- 
 factory than was anticipated. With these attainments 
 new anxieties and cares, new wants and new ambitions, 
 have come. 
 
 On the other hand, instances are not infrequent of those 
 in the humblest circumstances, externally, and possessing 
 the fewest possible advantages in this life, who cherish a 
 tranquil, restful spirit, who are sincerely grateful that 
 their condition is so favorable, who are perfectly content 
 with the allotments of divine Providence. 
 
I3 8 POPULAR MISCONCEPTIONS 
 
 That incident is in point here of the poor widow, who, 
 not having sufficient bedclothes to shelter her little boy 
 from the snow, which was blowing through the cracks 
 of her miserable hovel, was wont to cover him up with 
 boards. One night, after he had been protected in this 
 way, he looked up smiling and happy, and said to her, 
 "Mamma, what do you s'pose poor folks do these cold 
 nights who have n't any boards to put over their little 
 children?" 
 
 The truth is and it is just here that so many err 
 the real seat of contentment is within. It is not in 
 external conditions primarily, in material possessions, in 
 the ability to gratify passing desires or whims, but rather 
 in one's state of mind and heart. The source of content- 
 ment is inside, not outside, and is to be realized in a life 
 of mastery over circumstances; in a spirit which can rise 
 superior to external conditions. 
 
 But how is this contentment to be attained? It is the 
 outcome of a deep, restful, trustful acquiescence in the will 
 of God concerning us; it is a vital, practical, intelligent 
 faith in a personal, all-wise, all-controlling Father in 
 heaven. As one has said : it is "a confiding trust in the 
 Sovereign of the world a trust in his wisdom, to do 
 always that which is best; a trust in his holiness, to do 
 always that which is right; a trust in his love, to do 
 always that which is good; it is a trust, in fact, which 
 leads one really to believe, and to rest in the conviction, 
 that all things, even mistakes, failures, disappointments, 
 trials, actually 'work together for good to them that 
 love God'" (Rom. 8:28). Long ago it was dis- 
 covered that the secret of happiness is not in the things 
 which we possess, but in the spirit with which we possess 
 them. Long ago the secret was given to the world by 
 the prophet, in words worthy to be written in letters 
 of gold, "Thou wilt keep him in perfect peace, whose 
 mind is stayed on thee: because he trusteth in thee" 
 (Isa. 26:3). 
 
CHRISTIAN CONTENTMENT 139 
 
 An abiding trust in God, let me repeat, in its fullest, 
 most rational significance, lies at the basis of a contented, 
 happy state of mind. With this trust, contentment of 
 spirit is possible under the most forbidding external con- 
 ditions. Without it, in the most favorable circumstances 
 which this world can afford, there is no security against 
 discontent. Neither the possession of all earth's exhaust- 
 less mines of silver and gold, nor all the knowledge and 
 wisdom which the intellect can desire, nor all the pleasure 
 that one has capacity to enjoy, can prevent its laying 
 hold upon us, and making us wretched. Some of the 
 most discontented people the world has known have been 
 placed in the most favorable conditions in life, while some 
 of the happiest, most tranquil, peaceful souls have been 
 found among those who seemingly were the most unfortu- 
 nate. 
 
 The possession of a contented spirit by no means 
 hinders one from making an effort to better his external 
 circumstances. The feeling is that surroundings, cir- 
 cumstances, conditions in life, are of God's purposing; 
 that one does not come into his place in life by accident; 
 that where he now is, God meant him to be. Whatever 
 befalls has a profound significance. If prosperity comes, 
 it is for a wise end. It brings responsibility and oppor- 
 tunity. If adversity is one's portion, it may mean needed 
 discipline, patience, humility, or, if rightly received, it 
 may be a test of faith, and become a source of spiritual 
 enrichment, and a preparation for larger usefulness. In 
 some way, in some high sense, whatever Providence 
 brings about, or does not hinder from coming about, in 
 our lives is all right. The trusting Christian may rest in 
 the assurance that whatever comes is for some wise end, 
 to teach some needed lesson, to lead to a more conscious 
 dependence upon God and into closer relations with him. 
 If this be true and it seems plainly to be the teaching 
 of Scripture our chief concern should be to receive the 
 lesson which God would impress; to try to extract from 
 
140 
 
 POPULAR MISCONCEPTIONS 
 
 the circumstances in which we are placed the blessing 
 which is wrapped up in them; at any rate, not to miss, 
 through a rebellious and discontented spirit, the rich 
 things spiritually which we may reap from them. 
 
 When by the grace of God one has so risen above his 
 circumstances that he is in a sense independent of them, 
 he has reached a point where contentment of mind is 
 possible; where, as in the case of Paul, discontent is 
 impossible. In reality, it is not of so much consequence 
 where one is, as what one is; not how great or how small 
 one's material substance, as what is the character of 
 one's spiritual possessions. 
 
 An impressive instance of a trustful and contented 
 spirit, under trying conditions, once came under my ob- 
 servation. At the close of a preaching service, I was 
 introduced to a blind man. He was fine-looking, intelli- 
 gent, somewhat past middle life, but his eyes were sight- 
 less. I talked with him, found him cheerful and full of 
 Christian devotion. "It was very hard at first, and for a 
 long time," said he, "to feel reconciled to so great an 
 affliction. I was frequently rebellious. But now," he 
 continued, "I have come to feel not only that it is all right, 
 but even to thank God for the loss of my sight. For now, 
 as a result of it, my inner eyes have been opened, my inner 
 vision has been greatly quickened, and the glory of God's 
 love disclosed to me as never before. I would love to 
 see, to see my friends, to see you, but it is all right as it 
 is. I know it to be so, and I am full of thankfulness, con- 
 tented and happy, under this providential allotment in 
 life." A wonderful testimony to the power of the grace 
 of God, is it not? A rebuke, also, to every one who allows 
 himself to give way at times, as most persons do, to an 
 uneasy, a discontented and rebellious spirit. The in- 
 cident deeply impressed me, and it is a lesson to me every 
 time it is recalled. 
 
 Such testimony as this is abundantly confirmed in the 
 experience of Paul, that grand old hero of the cross, who 
 
CHRISTIAN CONTENTMENT 
 
 penned the remarkable words, "I have learned, in whatso- 
 ever state I am, therein to be content" (Phil. 4:11); 
 remarkable, certainly, when we consider the circumstances 
 in which they were written, and the facts of his marvelous 
 life, for they were not written in the heyday of prosperity, 
 but when he was confined in Nero's prison, at Rome, in 
 which one of his active, ardent temperament might well 
 be ill at ease. Indeed, from the very moment when he 
 surrendered his worldly prospects and took up the service 
 of Christ, he was beset with difficulty, hardship and 
 danger. If ever any one had reason to be dissatisfied 
 with his lot in life, it would seem as if he were that person. 
 He was persecuted by his own countrymen; he was often 
 obliged to fly for his life; yet no word of murmuring or 
 of discontent escaped him. Not that he would not have 
 appreciated exemption from such trials, but that he had 
 learned the lesson that a man's real life is within, and that 
 his truest joy is to be found in a conscious, personal, 
 loving union with the living, loving Christ, who has 
 appointed him to his lot, who has promised never to leave 
 nor to forsake him, and who never does. 
 
 With this confidence the light afflictions (he calls them 
 light) through which he was called to pass, were but for 
 a moment, the prelude to something infinitely richer, 
 grander and better, than all the best things, so-called, of 
 this world. "Henceforth," he says, beyond this life, 
 "there is laid up for me the crown of righteousness" he 
 was certain of it "which the Lord, the righteous judge, 
 shall give to me at that day" (2 Tim. 4:8). And so, 
 whether it was in Philippi's dreadful dungeon, with a 
 body lacerated and smarting from the strokes of the 
 scourge; in the Holy City, with a raging, howling mob 
 seeking his life; on the storm-tossed vessel on his way to 
 Rome, liable at any moment to be engulfed; in all these 
 experiences, which would ordinarily blanch a man's cheek 
 and fill the soul with fear, he stood unmoved, for he 
 rested, trustfully, peacefully, in the will of his God. 
 
142 
 
 POPULAR MISCONCEPTIONS 
 
 This shows the value of the prize which the Christian 
 religion is able to bestow a trustful, contented spirit in 
 the midst of the most adverse external conditions. We 
 may not attain, in a moment, to the contentment which 
 follows from unwavering trust Paul did not but we 
 may learn the lessons which he did, if we will, and thus, 
 in our experience, approach nearer and nearer the point, 
 where, in our lesser trials, we may calmly rest on God, 
 trusting and knowing that all is well. Sorrow may 
 come, sickness and loss; tribulation may roll in upon the 
 soul like great billows, threatening to overwhelm; dis- 
 appointment may overtake us in our life-plans ; our exter- 
 nal circumstances may be anything but satisfactory, and 
 death may snatch away the friends we love, yet in the 
 midst of all we may, by the grace of God, be able with 
 Paul to affirm, "I am content content in whatsoever 
 state I am." Even through blinding tears we may be 
 able to look up and say, "Thy will be done," and rest in 
 the sweet assurance: "Thou wilt keep him in perfect 
 peace, whose mind is stayed on thee : because he trusteth 
 in thee." 
 
 Standing once upon a mountain summit, I was able to 
 look down upon the gathering clouds, which were shut- 
 ting out the sunlight from the people in the valley below, 
 and which were soon to break upon them in rain and 
 storm. All was calm and serene where I was, and the 
 heavens were bright above. As I stood there meditating, 
 the thought came to me, How blessed a thing it is to be 
 able to live, as is our privilege, above the clouds and 
 storms of this earthly life; calm and serene on the heights 
 of faith; basking contentedly in the sunshine of the divine 
 presence and love; able triumphantly to say, with the 
 apostle, "I have learned, in whatsoever state I am, therein 
 to be content" ! 
 
BOOK III 
 SERVICE 
 
POPULAR MISCONCEPTIONS AS TO THE DUTY OF 
 PUBLIC CONFESSION OF CHRIST 
 
 It is no doubt true that there is a large number of 
 Christian people outside the pale of the visible church. 
 Many of these are regular attendants upon the sanctuary, 
 are effective helpers in its activities, and are liberal con- 
 tributors to its support and to all Christian benevolences. 
 They seem to be in full sympathy with Christian enter- 
 prises, and give evidence that they are inwardly at one 
 with Christ. For some reason, they are unwilling to 
 identify themselves with his professed followers. They 
 seem to be deaf to all appeals to connect themselves with 
 the church, even to be unmoved by the fact that their 
 attitude is a serious stumbling-block to others. It has 
 come to be recognized among pastors that it is sometimes 
 more difficult to prevail upon Christian people to unite 
 with the church, than it is to persuade men to accept 
 Christ. 
 
 Why this reluctance? Why is it that so many who 
 give evidence of being Christian at heart refrain from 
 performing a duty which, to those who have done so, 
 seems an obvious duty? 
 
 The reasons which are given for this neglect of duty 
 are many and various. Some of them deserve careful 
 consideration. Others are merely excuses. Sometimes 
 timidity is set up as the reason, a shrinking from the re- 
 sponsibilities which an open confession of Christ is sup- 
 posed to involve. More often, perhaps, it is the 
 outgrowth of misconception as to the nature and obliga- 
 tion of public confession, particularly as to what church 
 membership signifies. It is not that converts are unwill- 
 
146 POPULAR MISCONCEPTIONS 
 
 ing to discharge a plain duty, to refuse to do which 
 would be inconsistent with cherishing a Christian hope, 
 but that, owing to some prejudice, or to defective views, 
 it does not present itself definitely to their minds as a 
 duty. 
 
 In the interest of clearness and with a view to removing 
 barriers, it may be of advantage to call attention to some 
 of these misconceptions, and then to set forth some 
 positive reasons why Christian people should make open 
 confession of their faith in Christ by uniting with the 
 church. 
 
 A prevalent misconception is that public confession of 
 Christ is in no sense obligatory, or at most that it is an 
 entirely optional matter. Yet Christ's language upon 
 this subject could not be more explicit. "Every one 
 therefore who shall confess me before men, him will I also 
 confess before my Father which is in heaven. But who- 
 soever shall deny me before men, him will I also deny 
 before my Father which is in heaven'' (Matt. 10: 32, 33). 
 These are plain words, and their meaning is so unmistak- 
 able that it is in vain to try to explain it away or to evade 
 its application. Even without the support of other 
 passages of similar import, this would seem to be sufficient 
 to make the duty of public confession of Christ, in some 
 way, clear to any one who recognizes Jesus as Lord and 
 Master. 
 
 "But," some one says, "granting this, are there not 
 other methods of acknowledging Christ before men than 
 by uniting with the church?" Doubtless; and the obli- 
 gation is upon every loyal disciple to employ these 
 methods wherever practicable. But why single out for 
 rejection the one method which, since Christ's time, has 
 been the recognized method of formally acknowledging 
 him, one which he has signally blessed, and which the 
 world recognizes as an obligation resting upon all 
 Christian disciples? Christ founded the Church to be 
 the chief instrumentality for carrying forward his cause 
 
PUBLIC CONFESSION OF CHRIST 
 
 and kingdom. It is the only institution which he did 
 found. In spite of imperfections and mistakes, it has 
 been doing this through the centuries, and it is the main 
 aggressive force of Christianity among men to-day. 
 Furthermore, Christ established certain ordinances whose 
 observance was enjoined upon his disciples, and these 
 ordinances are ordinarily observed only in connection 
 with his Church. So that even in the absence of specific 
 command the duty of Christian people to identify them- 
 selves with the church would seem to be clearly implied* 
 
 Another misconception relates to the intellectual quali- 
 fications necessary for admission to the church. It is 
 supposed by some persons that a certain amount of knowl- 
 edge of the Scriptures, or of the great doctrines contained 
 therein, is required as a condition of church membership, 
 and that in taking the step, one assumes to possess such 
 knowledge. 
 
 Not at all. One may have only a very general under- 
 standing of the aims of the church, only an imperfect 
 acquaintance with the Scriptures or with their teachings, 
 or even with the creed of the church, and yet be qualified 
 for church membership. In an important sense, one 
 comes to the church as a learner, and with the right spirit 
 he can discover the meaning of spiritual truth far better 
 within the church than outside of it. While it is as- 
 sumed, as a rule, that a candidate for church membership 
 is not without some conception of what the church be- 
 lieves, in reality the question of intellectual proficiency is 
 not considered. There is no such thing in distinctively 
 Protestant churches as an educational test for church 
 membership. Its conditions relate rather to character and 
 purpose. 
 
 Another misconception is to the effect that in order to 
 unite with the church one must first attain to a certain 
 standard of goodness. In other words, that there is a 
 moral goodness test for those who desire to come into the 
 church. 
 
148 POPULAR MISCONCEPTIONS 
 
 It is not so. One by no means assumes to be perfect, 
 or to be one whit better, necessarily, than many others 
 who have not publicly confessed Christ. The assump- 
 tion, on the contrary, is just the reverse. It is that one 
 may become better that one should avail himself of the 
 help which church membership affords. The question 
 is not what one has attained in the way of moral ex- 
 cellence; it is rather whether his purpose is fixed to do 
 God's will. He may not be much of a saint when he 
 makes his confession, he may not be free from incon- 
 sistencies of conduct after he has made it. Many of his 
 besetting sins may still remain. But if he is truly 
 converted, if his face is really turned heavenward, he is 
 a suitable candidate for church membership. Union with 
 the church is what one needs to help him to overcome 
 himself and to develop Christian graces of character. It 
 furnishes assistance with which one cannot afford to 
 dispense. 
 
 Other misconceptions are such as these: that it is 
 expected that one will be free from mistakes and sins after 
 uniting with the church; that he will have no further 
 seasons of discouragement or doubt; that he will be ex- 
 pected to engage in the same Christian activities and to 
 employ precisely the same methods as other and more 
 experienced church-members. 
 
 But these objections have no valid grounds on which to 
 rest. One will probably stumble and fall from time to 
 time after, as well as before uniting with the church. 
 Church membership does not insure against that, although 
 one is less liable to do so, in view of the restraints and 
 incentives which are brought to bear upon him as an 
 openly confessed follower of Christ. Nor is it implied 
 that one will not have ups and downs of experience. The 
 mere fact of church membership will not free one from the 
 infirmities of the flesh. The prevailing influence of the 
 church will, however, tend to promote a hopeful and 
 courageous spirit. Nor does one endorse the church in 
 
PUBLIC CONFESSION OF CHRIST 
 
 all its action, as some suppose, by uniting with it, or 
 endorse all the individual members of it, any more than 
 he endorses any other organization with which he sees 
 fit to connect himself. The church is not infallible, never 
 has been, never will be, nor has it been free from unworthy 
 members or from cranks. It is made up of imperfect 
 people, which is the only kind of people available for this 
 or for any other organization in this world. Nor is it 
 implied that all who unite with the church will be alike 
 active, or engage in Christian work in precisely the same 
 way. This is not the case in any other sphere in life. 
 One by no means loses his individuality by uniting with 
 the church. There is a place and a work for every be- 
 liever, whatever his peculiar talent. 
 
 What, then, is the true significance of uniting with the 
 church? Simply this: that one honestly proposes to 
 turn his back upon a sinful life, and to strive, with 
 divine help, to live a Christian life, and that he makes 
 formal announcement to the world of this fact by publicly 
 confessing Christ. It means that one acknowledges 
 Jesus Christ to be his Lord and Saviour, and that it is 
 his purpose henceforth to be loyal and obedient to him. 
 He pledges himself to this purpose, however, in full view 
 of his own weakness, and with distrust of himself, but 
 with full confidence in that almighty grace upon which 
 he depends to carry it out. He promises to do the best 
 he can, with divine aid. This is all that he promises, all 
 that any one can promise. Thus, he does not profess or 
 promise to be sinless, or to do any impossible or unreason- 
 able thing. He makes a public announcement to men, 
 friends, acquaintances, everybody, of his position on the 
 question of his relationship with God. It means that 
 he recognizes the obligation, to say nothing of the 
 privilege, of joining himself with others who have 
 similar aims, for sympathy and help and for the 
 sake of rendering more effective Christian service; 
 
POPULAR MISCONCEPTIONS 
 
 he does this because it is the method, sanctioned 
 by long usage, as well as implied in the direct 
 commands of Christ, of confessing him before men. 
 Henceforth his sympathies and his interests are to be 
 identified with Christian people. He proposes to act 
 with them, and through union with them to make his 
 influence more effective for Christ and for righteousness. 
 This is what is involved in taking a public stand for 
 Christ in connection with the church. It does not in- 
 sure salvation there is no warrant for any such as- 
 sumption. Salvation itself comes only through faith in 
 Christ. The church is designed to nourish and promote 
 the Christian life of believers, but of itself it does not save 
 one. Church membership is simply one of the duties 
 incumbent upon such as have entered upon the new life. 
 
 Having seen what is meant by uniting with the church, 
 how simple and natural a thing it is for the Christian to 
 do, we notice next some of the reasons which are often 
 urged against taking the step. 
 
 Some shrink from uniting with the church because they 
 regard themselves as unworthy, or because they fear that 
 they might bring reproach upon it. But the existence 
 of such a feeling, honestly cherished, is one of the best 
 indications that one is fitted for church membership. 
 Yet, while the feeling itself is commendable, it is not, 
 of itself, a sufficient reason why one should remain out- 
 side the visible body of believers. It is quite true that no 
 one is worthy the honor of bearing Christ's name, yet this 
 privilege is freely accorded to all who are striving to live 
 the Christian life. Those, indeed, who feel themselves 
 least worthy are quite likely to be the most worthy. 
 
 The objection that one is not good enough assumes 
 that there is a moral goodness test for church membership, 
 which, as we have shown, is a misconception of what 
 church membership is. If one were without fault, were 
 free from sin, were perfect, there would be no need of 
 
PUBLIC CONFESSION OF CHRIST 
 
 confessing Christ, no need of Christ's life and sufferings 
 and death. It is because no one is good enough that 
 Christ bids us be his disciples. He came not to call the 
 righteous, but sinners, to repentance. And it is because 
 we are not as good as we ought to be, even when we have 
 become his disciples, that we need the help and incentives 
 of the church in order to become better. Many have 
 tried the experiment of waiting until they should become 
 "good enough" before uniting with the church, only to 
 learn the folly of so doing. By the common testimony 
 of all such, this is a great and a serious mistake. Nor 
 is it, in fact, perfect or self-satisfied people whom Christ 
 wants in his Church; those rather who have a deep sense 
 of their own imperfection, and who desire to avail them- 
 selves of all possible helps to become more Christlike. 
 
 Nor need one delay becoming a church-member from a 
 fear that by so doing he may bring reproach upon the 
 church and cause. No one who is seeking sincerely to 
 do his duty as a Christian need entertain such a fear. It 
 is not such as these who discredit the church; it is those, 
 rather, who are careless as to their duty. As a matter 
 of fact, one can do more to discredit a church before the 
 world by refusing to unite with it, than he is likely to do 
 as a faithful member of it. 
 
 Some, again, before uniting with a church, would wait 
 to see whether they are likely to hold out in the Christian 
 life. Such persons overlook the fact that church mem- 
 bership is one of the divinely appointed means of helping 
 one to persevere in the divine life. Suppose, as one says, 
 a new-born lamb, out in the icy sleet at nightfall, should 
 refuse to be carried into the barn and be cared for, on the 
 ground that it might be better to wait and see whether 
 it were going to hold out through the night! Equally 
 unreasonable is it for one newly born into the kingdom to 
 wait and see whether he can hold out against the dangers 
 of the world, or become toughened by exposure to its 
 perils, before coming into the church. Through such 
 
POPULAR MISCONCEPTIONS 
 
 exposure many have become spiritually dead. Instead 
 of becoming toughened against the forces of evil, they 
 have usually become hardened against spiritual influences. 
 
 Then, again, how long a time is necessary in order to 
 determine the question as to whether one is to hold out 
 or not? six months? one year? two years? Who ever 
 heard of any one feeling better satisfied with himself on 
 this point, no matter how long he .had tested himself? 
 The probability of ''holding out" in the Christian course 
 is certainly much greater when one surrounds himself 
 with the encouragements and incentives to holiness and 
 the restraints from evil which the church affords than 
 when one does not avail himself of these helpful 
 influences. 
 
 Others, still, are not entirely satisfied that they are 
 Christians, because they cannot point to the exact moment 
 when the transition from the old to the new life took place, 
 and hold back from uniting with the church for this 
 reason. It is not probable that one half of those who are 
 Christians or church members can do this. Tests have 
 been made which demonstrate the fact that at least half 
 of those whom we know as Christians cannot tell the 
 precise moment when they became Christians. 
 
 The vital question is not as to the time, or manner, or 
 the attending circumstances of entering upon the 
 Christian life; it is rather as to whether the transition 
 from the old to the new life has really taken place, whether 
 one is or is not a Christian. It might be a satisfaction 
 to be able to point to the exact moment of one's conver- 
 sion, but this is a matter of minor consequence. If one 
 born blind is now able to see, he ought to be willing to 
 say so. 
 
 Others, again, do not unite with the church because 
 they are unwilling to relinquish certain questionable lines 
 of conduct, which they suppose or believe to be incon- 
 sistent with a public confession of Christ. But if that 
 which holds them back is inconsistent with the cherishing 
 
PUBLIC CONFESSION OF CPIRIST 
 
 153 
 
 of a Christian hope inside the church, why is it not equally 
 inconsistent with cherishing a Christian hope outside the 
 church? Wherein does the fact of not being a church- 
 member relieve one of responsibility ? The obligation of 
 public confession rests upon a Christian just the same, 
 whether he recognizes and meets it or not. The mere 
 fact of remaining outside the church by no means frees 
 one from responsibility. Whether within or without the 
 church, men are bound to obey every command of Christ. 
 
 The truth is, the fear that one's liberties would be 
 abridged or some of one's enjoyments be cut off if one 
 were to unite with the church is hardly a worthy reason 
 for one who really cherishes a hope that he is a Christian 
 disciple. No doubt there are multitudes who would be in 
 the Christian Church to-day if it were not for a secret fear 
 that some of their practices, which they are not entirely 
 satisfied are consistent with a Christian profession, would 
 have to be surrendered. They want to be Christians, 
 but they want to retain some of their worldly privileges. 
 They are not quite ready to surrender everything to 
 Christ. If one has really surrendered himself to Christ, 
 he will be ready and willing to abandon everything which 
 his conscience disapproves. Where questions of duty are 
 not entirely clear, one must exercise his best judgment 
 and pray for God's blessing upon his conclusion. If he 
 has not surrendered all, but is deliberately holding back a 
 part of the price, what reason has he for cherishing any 
 hope in Christ ? The only consistent course for one who 
 is a Christian to pursue is to take his place with the people 
 of God. 
 
 Others tell us that they can live the Christian life just 
 as well without uniting with the church. How do they 
 know this? The uniform testimony of those who have 
 joined the church and who alone are competent to give 
 testimony on this point, disproves the assertion. They 
 declare that their experience teaches them that it is far 
 harder to lead a Christian life outside the church than as 
 
154 
 
 POPULAR MISCONCEPTIONS 
 
 a member of it. Many who have attempted to do this 
 have failed, and the world has not known that they ever 
 indulged a Christian hope. It would be too much to say 
 that we cannot, in any circumstances, live a Christian life 
 outside the church, but one certainly cannot do it as well, 
 to say nothing of Christ's definite injunction in regard 
 to open confession. One has not the same stimulus, help, 
 or restraint, outside the church which he has as one of 
 its members. Furthermore, he is defrauding the church 
 and the cause of the influences which result from taking 
 a positive position before the world. The probability in 
 most cases is that, by remaining outside the church, one's 
 Christian hope will gradually fade and die. There is 
 something in the mere fact of church membership which 
 is calculated to awaken and sustain a deeper interest in 
 the Christian life and Christian work. 
 
 Another reason often urged against uniting with the 
 church, is the fact of the inconsistencies, the faults, the 
 hypocrisies, even, of certain church-members. 
 
 But how does the fact that here and there one in the 
 church may be unworthy relieve another of the obligation 
 of confessing Christ? Is the fact that some men who 
 have professed themselves to be honest have turned out 
 to be knaves any reason why others should refuse to be 
 honest, or to profess their honest intentions ? . Is the 
 existence of a Benedict Arnold any reason that we should 
 refuse to profess our loyalty to the government of the 
 United States? Is the fact that some dishonor their 
 Christian profession a good and sufficient reason why 
 others should decline to make such a profession? How 
 could any one, upon this principle, consistently identify 
 himself with any political party? There is occasionally 
 a bad Republican, and sometimes a bad Democrat. Such 
 instances are not altogether unknown. Or how can one 
 consistently belong to a lodge? Not all of its members 
 are saints, yet who ever raises objection to membership in 
 it on such grounds as these? The truth is, this last 
 
PUBLIC CONFESSION OF CHRIST 
 
 objection is one of the most unreasonable and least worthy 
 of the objections which are urged against uniting with 
 the church. It is a flimsy excuse, and nothing more. 
 It is unfortunate that some church-members do not live up 
 to their obligations. It is impossible perfectly to guard 
 against making mistakes in receiving members into the 
 church. Yet the duty of public confession of Christ on 
 the part of Christian people exists independently of the 
 fact that some fail in meeting their obligations to him. 
 Other men's failures will not save us, or in the least excuse 
 us from doing what is clearly our duty. 
 
 Another reason often urged by Christian women for 
 not at once uniting with the church, is something like 
 this: "I want to wait for my husband. It would be 
 so much more pleasant for us both to join at the same 
 time, and, besides, I am afraid that if I should join 
 without him, he never would take the step. I can't bear 
 to be separated from him." This all sounds very nice 
 and plausible, but the facts of experience do not justify 
 the position taken in this objection. 
 
 What ground is there for supposing that the husband 
 is becoming any nearer ready to take the step because 
 his wife remains outside the church, or that he 
 is any nearer a Christian life now than he was two, five, 
 ten years ago? Is it not quite probable that he is even 
 less and less inclined to it? Example is the strongest 
 kind of an argument in such a case, and for the wife to 
 continue outside the church is often but to confirm the 
 husband in an irreligious life. A prompt performance 
 of her own duty might have exerted a far more whole- 
 some influence upon him. Furthermore, how can one 
 justify himself in neglecting duty because some one else 
 neglects it? Each one must give account for himself 
 before God. Very often believing wives have waited 
 long and weary years for their husbands to be converted, 
 depriving themselves, meanwhile, of the comforts and 
 helps and the blessedness which the church is designed 
 
I5 6 POPULAR MISCONCEPTIONS 
 
 to afford, to say nothing of depriving the church all this 
 time of the influence which a positive, open confession 
 would have given it. Then, after all this waiting, the 
 husband, as a rule, has not become a Christian. As for 
 the separation from which loving wives shrink, a great 
 gulf already exists between them and their husbands. 
 That which is of deepest moment to one is a matter of 
 indifference, or largely so, with the other. For a 
 Christian woman to unite with the church is merely to 
 give expression to a fact that already exists. It by no 
 means creates the separation between herself and her hus- 
 band. Every Christian ought to do his duty regardless 
 of the fact that some one else refuses to do his duty. 
 
 Another person thinks that he cannot subscribe to all 
 that is contained in the confession of faith of the church. 
 In very few of our churches is one asked to subscribe to 
 or to believe anything which is not taught in the Word of 
 God. A confession or creed is merely a human attempt 
 to summarize the fundamental teachings of Scripture. 
 It may be very imperfect, but it represents what those 
 who profess it believe to be the main teachings 
 of the Bible, which is the only authority in matters of 
 faith and practice. 
 
 But, important as right views are, a right life is more 
 important. The conditions of acceptance with Christ, 
 which he himself lays down, are repentance of sin and 
 faith in himself. When one presents himself for admis- 
 sion to the church, gives satisfactory evidence of a peni- 
 tent, believing, teachable spirit, and makes it clear that it 
 is his purpose sincerely and faithfully to obey God, and 
 with his help serve him, we have no right to exclude him 
 from Christian fellowship or from fellowship in a particu- 
 lar church, unless his doctrinal views are so far at variance 
 with the generally accepted teachings of the church as 
 would tend to promote discord and disturbance, rather 
 than harmony and peace. Sometimes men's hearts are 
 more orthodox than their heads. 
 
PUBLIC CONFESSION OF CHRIST 
 
 Another person says, 'There's no church of my de- 
 nominational preference near at hand." Well, granting 
 that to be the case, is that a sufficient reason for not 
 identifying oneself with that Christian church which is 
 nearest at hand, at least for the time being? Christ is 
 higher than denominationalism. The Church universal is 
 larger than any one branch of it. Of course if one feels 
 that he would be safe only in his own particular church, 
 that is one thing. Such a one needs to be educated to 
 a larger view of the truth. All the leading evangelical 
 denominations are essentially agreed in matters of doc- 
 trine. They differ on minor points, but upon the funda- 
 mentals they are not far apart. The main differences 
 between them relate to methods of church government, 
 relatively of small moment. If one is not so situated as 
 conveniently to attend or to join the church of his choice, 
 the sensible course to pursue would seem to be to cast in 
 his lot with that Christian church near by, which is will- 
 ing to receive him. One needs a church home, and he 
 ought to identify himself with the Christian people where 
 he is, and to make his influence felt for good in his own 
 neighborhood. His influence is not likely to count for 
 much if he acts independently. Our Lord is not 
 seriously concerned as to what particular branch of his 
 Church one may join, providing it be one which is loyal 
 to him, and one in which his disciple can feel at home, 
 and unite heartily with its members in Christian service. 
 
 If we carry our devotion to our church so far that we 
 cannot affiliate with any other church or denomination, 
 or regard that other with any degree of allowance, we 
 are in danger of worshiping that church more than its 
 Head. This is idolatry. Any church of Christ, where 
 one is made welcome, and wherein he can feel at home, is 
 good enough for any Christian who cannot, for any 
 reason, connect himself with a church of his own particu- 
 lar preference. 
 
 Others, again, have a secret feeling that it would in 
 
!58 POPULAR MISCONCEPTIONS 
 
 some way be a confession of weakness to come out openly 
 for Christ. The very fact of cherishing such a reason 
 is in itself a confession of weakness; while in reality to 
 stand up publicly for Christ is one of the most manly or 
 womanly things which one can possibly do. 
 
 Some persons hold back, or hold their children back 
 from the church on the ground that they are not old 
 enough. Does the church exist only for full-grown, well- 
 matured believers ? Must one be a man or woman grown 
 before entering the nursery? Is not the nursery for 
 babes? In an important sense, the church is a nursery, 
 and we are all children in it. The question is not pri- 
 marily how old or how strong one is, but whether he 
 loves Christ, and the weaker he is, the more the comfort 
 and the training of the church are needed. Any one 
 who is old enough to love Christ intelligently, and to 
 give reasonable evidence that he is seeking conscientiously 
 to obey him, especially if the home influences about him 
 are helpful, is old enough to become a member of the 
 church. Sometimes parents discourage their children 
 from making a public confession of their love for Christ, 
 and they reach the age of twelve, fourteen, sixteen, even 
 eighteen and twenty years, before they are willing to 
 have them do so. This is a serious responsibility for 
 parents to assume. If children are not allowed to take 
 the step when they incline strongly to do so, they may 
 never again feel interested to the same degree. 
 
 Another person says, "I want more time to think about 
 it." Is not this a mistaken idea? The subject is not 
 altogether new. The objector has not been taken by sur- 
 prise. He has thought about it long, and he knew, years 
 ago, perhaps, as well as any of us do now, that it was 
 his duty to make open confession of Christ. Yet how 
 much nearer is he to the performance of that duty now 
 than then? No, it is not more time to think about it 
 that is needed; it is more resolution to do what one has 
 long known it to be one's duty to do. 
 
PUBLIC CONFESSION OF CHRIST 
 
 These and similar reasons are urged against making 
 public confession of Christ in connection with his Church. 
 The mind is exceedingly fertile in originating objections 
 against doing a thing which one really does not want to 
 do. Some of these reasons are seriously urged, and are 
 to be met in corresponding spirit; others are mere excuses. 
 The latter are swept away when one has the right spirit, 
 just as all one's excuses for not being a Christian are 
 swept away in a moment, w r hen he comes to cherish the 
 right spirit. 
 
 What, then, are some of the positive reasons why 
 Christian people should unite with the church ? 
 
 I. It is the only natural and consistent course for a 
 Christian to pursue, or for one who cherishes a hope that 
 he is a Christian. 
 
 Here is God's Church in the world. Christ himself 
 established it. It is an organization made up of those 
 who acknowledge him, and is expressly designed both to 
 promote their spiritual benefit and to render their influ- 
 ence for his cause the more effective. It is the one 
 recognized organization which is doing this. Member- 
 ship in it for ages has been the recognized method of 
 making formal confession of faith in Christ. The fact 
 that there are various divisions in the Church universal, 
 which are known by different names, makes no particular 
 difference. All are alike to be entered by baptism as 
 the outward form of admission, and Christ coupled 
 baptism with believing in a manner which forbids its 
 being regarded as optional. Similarly, in regard to the 
 Lord's Supper, another ordinance which Christ insti- 
 tuted. Usually this ordinance has been observed in con- 
 nection with his Church, and, like baptism, it ought not to 
 be dispensed with when its observance is possible. 
 
 These considerations would seem to show that the 
 natural, the consistent course for one who cherishes a 
 Christian hope is at once to take his place with professing 
 
!6o POPULAR MISCONCEPTIONS 
 
 Christian people in the church. Otherwise his position 
 is sure to be misinterpreted. Only in this way is he 
 counted where he belongs. As a matter of fact, the 
 world identifies Christians with church-members, and it 
 is expected that those who are truly Christian will make 
 public announcement of their faith. If they do not do 
 this, but still live blamelessly before men, what is to 
 hinder their being classed with other men of good 
 character, moral men, who make no pretension whatever 
 to faith in Christ, who may even be hostile to the Christian 
 religion? Irreligion gets the credit of Christian graces, 
 and the cause of Christ is defrauded of that which is its 
 rightful due, is wounded in the home of its friends. 
 Frequently it is said of such people as these : "They are 
 as good as any of your Christians." So one's position is 
 misinterpreted, and one's Christian influence goes pretty 
 nearly for nothing. The truth is, Christians who ought 
 to be in the church, but who refuse to unite with it, do 
 about as much harm by their unnatural attitude as do 
 those professing Christians whose character and conduct 
 show that they ought not to be in the church. 
 
 There can be no question, then, that to join some visible 
 branch of the Christian Church is the duty of every real 
 follower of Christ, unless his circumstances are so 
 peculiarly exceptional a rare possibility that it would 
 be manifestly impracticable. In the early times of Chris- 
 tianity, so solemn a duty was it regarded that no 
 reproaches of the world or tyranny of government could 
 deter Christian believers from open avowal of their faith, 
 although in a multitude of instances it was followed by 
 persecution and death. There is certainly no reason to 
 suppose it to be less a duty now, in an age when so little 
 sacrifice and no perils whatever are involved. 
 
 2. A second reason for uniting with the church is 
 because a Christian needs its helps and incentives for his 
 own spiritual welfare. 
 
 The ruling purpose of the Christian, in so far as his 
 
PUBLIC CONFESSION OF CHRIST 
 
 own life and character are concerned, is to grow in holi- 
 ness, to make progress in grace, to advance toward the 
 symmetry of a developed spiritual character in short, 
 to become more Christlike in every respect. For a 
 Christian to be without such aspiration and purpose 
 would be a contradiction of terms, as it would also be 
 not to utilize all available helps to that end. 
 
 One of the objects of a church is to promote the 
 spiritual development of its members. No other organ- 
 ization exists for this distinctive end; no other has such 
 facilities for promoting it. By its public services and 
 instructions, by its inspirations, by its sacraments, by its 
 meetings for prayer and praise, by its warm fraternal 
 sympathy and its varied means of grace, it is calculated 
 most effectively to give stimulus and strength to those 
 who are in the Christian way. The fact itself of a public 
 committal to the Christian life tends to restrain from evil 
 and to stimulate to right effort, while to be surrounded 
 by others who are of the same mind and to breathe the 
 atmosphere of holy aspiration cannot fail to be a powerful 
 incentive to press on in the heavenly path. The spirit of 
 religious earnestness is contagious. 
 
 Then, too, it is only within the church that one enters 
 into the closest relations of Christian fellowship, and 
 realizes the deepest satisfaction from this source. There 
 are here a tender appreciation and a faithful cooperation 
 which cannot be found elsewhere. Not only is one 
 recognized as entitled to Christian sympathy and love in 
 a peculiar degree, but when the true Christian spirit 
 prevails, Christian people take delight in manifesting it. 
 'The church is a family, and its members are related to 
 each other through kinship with Christ. It is a house- 
 hold of faith, made up of those with common aims and 
 hopes, all alike striving for the same ends. What is there, 
 indeed, which can be more helpful in nourishing and 
 stimulating one's Christian purposes and in deepening 
 his Christian experiences than such a fellowship as this ? 
 
 XI 
 
1 62 POPULAR MISCONCEPTIONS 
 
 The truth is, a Christian defrauds himself most 
 seriously if he fails to avail himself of the aids to Chris- 
 tian living and Christian growth which are supplied by 
 the Christian church. If he does not take advantage of 
 them, he runs great risk of relapsing into spiritual cold- 
 ness and worldliness, if not of abandoning the Christian 
 life altogether. One of the surest ways to shrivel up 
 spiritually, to lose a Christian hope, and to become 
 indifferent to truth and righteousness, is to dispense with 
 the means of grace which are provided for his welfare 
 within the Christian church. It is difficult enough to 
 live and to make progress in the Christian life even with 
 the use of all the helps which are available. To ignore 
 these helpful agencies, as if they were superfluous, would 
 seem to be the height of folly. 
 
 3. A third reason for uniting with the church is that 
 a Christian may in this way the more effectively promote 
 Christ's cause in the world. 
 
 To do this is one of the fundamental objects of the 
 Christian life. It is not only the unfolding of the Chris- 
 tian graces of character, it is also to make one's influence 
 felt in the largest degree for the advancement of Christ's 
 cause and kingdom. But we know well how any cause, 
 as a rule, is greatly increased in power and effectiveness 
 through organization. It was the organized army which 
 crushed the Rebellion and reestablished the authority of 
 the government. It was not done, it never would have 
 been done, by a mass of unenlisted, undisciplined, single 
 shooters. These latter would have stood a good chance 
 of being captured, to say nothing of the embarrassment 
 they would have occasioned those who were bearing the 
 responsibility of the campaigns. 
 
 So of Christian people outside the church. What they 
 accomplish for Christ, or can accomplish, is relatively 
 small in comparison with what they might accomplish if 
 they were working in cooperation with others in an 
 organized capacity, while in their isolation they are in 
 
PUBLIC CONFESSION OF CHRIST 163 
 
 constant danger of being themselves overborne by subtle 
 forces of evil which are lurking secretly everywhere about 
 them. It is by organized missionary effort that the 
 heathen world is being invaded and gradually overcome 
 for Christ. It is by organization that business enter- 
 prises are made to succeed, that political and philanthropic 
 and reform movements are promoted; and it is equally 
 important that the forces of Christ should in like manner 
 be organized, in order to their greatest efficiency and to 
 insure their highest success. 
 
 The Christian Church is an organization which Christ 
 himself established, and by which this world was to be 
 redeemed. Other organizations have grown out of it 
 for the promotion of special Christian ends, but this was 
 and remains the one great agency designed to carry the 
 gospel over the world and everywhere to establish the 
 kingdom of God. In it, there is a place and a work for 
 every believer; in it every variety of talent may be utilized. 
 As this organization, equipped in all departments for serv- 
 ice, moves steadily forward, its influence and power are 
 brought to bear with ever-increasing momentum against 
 the forces of evil. 
 
 There can be no question that the need of the hour 
 is that all who are at heart loyal to Christ should show 
 their colors, enlist and stand together, both against the 
 great evils of the world and in behalf of righteousness 
 and truth. If any fail to do this parents, teachers, 
 employers, friends the children, the young people, the 
 unconverted generally, are quick to perceive the incon- 
 sistency of their course and to make it an excuse for 
 not doing their own duty. That they have no right to do 
 this makes no difference. They do it. Furthermore, if 
 I may justify myself in remaining outside the church for 
 any reason whatever, why may not another justify himself 
 in doing the same for some other reason ? One man may 
 think that there are peculiar reasons in his particular case 
 which should excuse him from taking a public stand for 
 
1 64 POPULAR MISCONCEPTIONS 
 
 Christ, but the ninety-nine others of the hundred can with 
 equal propriety urge the same or similar reasons why they 
 also should be exempt from this duty. If all Christians 
 should excuse themselves and one person has the same 
 right to do this as another what would become of the 
 Christian Church and of organized Christian effort, and 
 of the cause of Christ generally? No; we who love 
 Christ have no right to weaken our influence and with- 
 hold our help by refusing boldly to express our allegiance 
 to our Lord. It is defrauding the Church and the cause 
 to do so. They are entitled to the support of the friends 
 of Christ, to the added influence of their names, to the 
 enlarged strength of increased numbers, and to all the 
 assistance which they are able to render. Christ loves 
 the Church as the apple of his eye, and he has shown 
 plainly that he desires its prosperity. Clearly, therefore, 
 any Christian who withholds his influence and help from 
 it, even if his assistance may not be large, is by so much 
 defrauding the cause of Christ, and Christ himself, of that 
 which is his rightful due. By remaining outside of its 
 membership, the weight of his influence is really cast 
 against the cause he loves. 
 
 4. Finally, the Church needs the help of every believer, 
 and solicits it. 
 
 The battle is on. Grave interests are at stake, the 
 highest interests of every community. The influences 
 of the world are pressing hard. Great evils exist. 
 Inroads are being made upon Christian institutions. 
 Sabbath-desecration is growing, corruption is rife, infi- 
 delity is rampant. The Church is battling bravely, but 
 its forces are none too strong. Some of its most earnest 
 members have fallen in their places, some have deserted, 
 and the burden for those who remain is great. In many 
 communities the Church is weak, its numbers are small, 
 its influence is not as strong as it ought to be, and the 
 work languishes. Yet there are many in most com- 
 munities who are at heart the friends of Christ and 
 
PUBLIC CONFESSION OF CHRIST ^5 
 
 who would rejoice at the success of his cause, who are 
 unknown; who never speak out; who fail to identify them- 
 selves with any branch of the Christian Church. They 
 may be regarded as good people, but not as Christian 
 people, or, if they are, their influence usually counts for 
 little or naught, and this for the simple reason that they 
 will not declare themselves and join heart and hand with 
 those who are bearing the heat and burden of the day. 
 Reinforcements are needed if the warfare is to be vigor- 
 ously and successfully prosecuted. To this end there 
 should be a rallying of those who are at heart united, 
 who alike believe in the truth as it is in Christ, but 
 who are now unenlisted, and who stand aloof. It is a 
 glorious work and it is bound to triumph, but its success 
 is delayed because of the great army of inactive ones 
 outside, who yet cherish a secret hope in Christ. In 
 view of these facts, the pressing need, the earnest solicita- 
 tion of the Church itself, the wishes of Christ, is not the 
 indifference of so many to the real interests of the Church 
 a proof that they have not really known Christ ? 
 
 The reasons we have been urging for publicly confess- 
 ing Christ through church membership apply equally to 
 those who are members of churches in other communities 
 which they cannot now attend. Many of these persons 
 hold letters from these churches, which they have never 
 presented. Many a church, now weak and struggling, 
 would be strong if only all those in its neighborhood who 
 have or are entitled to letters from churches with which 
 they have been connected were to rally to its support. 
 It seems strange that their sense of obligation to Christ 
 should be so slight. His cause is suffering for want of 
 their help, and they do not render it. 
 
 We have now endeavored to explain what church mem- 
 bership is and involves, and what it is not, and to point 
 out the obligation of Christian believers to make public 
 confession of their Lord in connection with the church. 
 
j66 POPULAR MISCONCEPTIONS 
 
 We have sought to show the fallacy of various reasons 
 commonly offered for not joining the church, and to 
 clear away the misconceptions which many entertain in 
 regard to this step. We have given a number of positive 
 reasons why a Christian should publicly confess his faith 
 in Christ. It is the only natural and consistent course 
 for him to pursue. His own spiritual welfare requires it. 
 Only in this way will he be able to render the most 
 effective service for Christ. The Church needs the help 
 of every friend of the Master, and earnestly solicits it. 
 By remaining without, one's position is certain to be mis- 
 interpreted and made a stumbling-block to others. A 
 Christian owes it to himself, to other Christians, to those 
 who are not Christians, to Christ, to identify himself with 
 the one institution which his Master has established, and 
 which was intended not only to nourish the spiritual life 
 of believers but to organize and inspire them for effective 
 and triumphant service in the Kingdom of God. The 
 duty is plain, the privilege is great. Can any one really 
 be a loyal disciple who deliberately refuses to array him- 
 self on the side of Christ? 
 
XI 
 
 POPULAR MISCONCEPTIONS AS TO WHAT CON- 
 STITUTES A SUCCESSFUL CHURCH 
 
 Having seen what a church is and what it means to 
 join a church, we now ask what a church is for? What 
 is its real object, and what the aim of its Founder? 
 How may that aim be most effectively reached? These 
 questions are vitally related to the progress of the king- 
 dom of God in the world. Yet misconceptions in respect 
 to the matters referred to in the above questions are not 
 uncommon. Some of them are exceedingly mischievous 
 in their effects, since the views which men hold give 
 character and direction to their activities. A few of these 
 misconceptions may be indicated. 
 
 In the thought of some, a church is a company of holy 
 persons gathered out of the world, to worship God in 
 loving fellowship, to sit together in heavenly places, to 
 share each other's joys, to sympathize with each other's 
 sorrows, looking longingly, meanwhile, for a speedy 
 translation into the realms of everlasting bliss. Accord- 
 ing to this idea, the church is simply a society to promote 
 the present and prospective blessedness of its members. 
 It has little concern for the spiritual welfare of those 
 outside its membership. This is a very selfish concep- 
 tion of the function and purpose of a church. 
 
 Others go to the other extreme, and lay the main stress 
 upon the mission of the church to the world. It is to 
 preach the gospel, to bear witness to the truth, to illustrate 
 its power. Its hands are to be constantly stretched out 
 to the unbelieving and the ungodly. Every minister and 
 every member is to be an evangelist, echoing all the while 
 the Master's invitation, "Come unto me." This view is 
 
 167 
 
!68 POPULAR MISCONCEPTIONS 
 
 an improvement upon the preceding, in that it does not 
 lay the church open to the charge of selfishness, but it is 
 defective in not recognizing and providing for the spiritual 
 growth and culture of its members. 
 
 Others lay special emphasis upon the hospital idea of a 
 church. The church is not designed for those who have 
 a vigorous spiritual life; it is rather and chiefly for the 
 weak, for the maimed, for those who are liable to stumble 
 and err. These stumbling ones must not be cast out or 
 despised, even though they repeatedly yield to temptation 
 or fall into open sin again and again. God forgives 
 times without number; a church should do likewise. The 
 church is a place of wholesome and curative influences, 
 an institution for nursing the feeble, a hospital for 
 spiritual patients. There is an element of truth in the 
 view we have here given, although it can hardly be said 
 to be sufficiently comprehensive and accurate to be 
 accepted without qualification. Such a view is not calcu- 
 lated to develop the highest type of spiritual manhood. 
 
 There are those also who think of the church as an 
 army. It is an organization for warfare, for pulling 
 down the strongholds of Satan. A charge is to be made 
 upon evils of all kinds, and campaigns in the interest of 
 righteousness are to be inaugurated. The militant idea 
 takes precedence of all others. The military is no doubt 
 an important aspect of the work of the kingdom. Christ 
 came to destroy the works of the devil, and we are not to 
 disregard his example in this respect. But there is need 
 for positive and constructive work, as well as for that 
 which is negative and destructive. The former, indeed, 
 constitutes the main responsibility of believers. As 
 righteousness and truth are built up and prevail, evil and 
 error must necessarily give way. 
 
 Others, still, would make the church to be the center 
 and source of all benevolent, reformatory and philan- 
 thropic effort. But the question may well be raised 
 whether this conception, if dominant, would not inevit- 
 
A SUCCESSFUL CHURCH 169 
 
 ably lead the Church into entangling and mischievous 
 alliances, to say nothing of the tremendous if not crushing 
 burdens which would be imposed upon it in the attempt 
 to lead and superintend the reformatory and uplifting 
 enterprises of the time. The spirit which the gospel 
 inculcates should and does prompt men to humanitarian 
 endeavor, but this does not mean that the Church is to be 
 humanitarian and nothing else. It should be a center and 
 source of inspiration to everything nolle and good, and 
 in a very important sense it may be regarded as successful 
 in proportion as it impels men to go forth and engage 
 in beneficent service for their fellow men, but it can hardly 
 be expected to look after the details of the multifarious 
 schemes for the weal of men which a spirit of love may 
 devise. 
 
 Others again, in practice if not in theory, emphasize 
 the idea of culture. The church is a sort of college, a 
 place for lectures, literary essays, or sermons upon religi- 
 ous and other subjects for the intellectual profit of those 
 who hear them. In such circumstances there is little call 
 for spiritual truth, and little or none is given. Or the 
 social club idea is prominent, and instrusion by the multi- 
 tude, or the common people, is not encouraged. 
 
 These are some of the differing conceptions which are 
 entertained respecting the nature and function of a 
 Christian church. Some truth enters into each of these 
 conceptions, but no one of them includes the whole truth. 
 Each needs to be supplemented, and all need to be made 
 broader, more exact, to correspond with the Scriptural 
 view. A definition of the Church, to be complete, must 
 include the idea of culture, intellectual and spiritual, 
 the idea of help for those who are weak and needy, the 
 idea of aggression against sin as ruling in individual 
 hearts, or as entrenched in the prevailing sentiments and 
 customs of society. These are expressed by the terms, 
 "edify" and "multiply." A church is an institution com- 
 posed of believers. It is designed, first, to promote 
 
170 
 
 POPULAR MISCONCEPTIONS 
 
 mutual helpfulness, spiritual development, and edification 
 or upbuilding in the faith. This includes all that the 
 individual Christian needs for instruction, for comfort, 
 for strength, for growth, for preparation for usefulness. 
 These ends are to be realized through Christian fellowship 
 and helpfulness, and the varied means of grace which 
 the regularly constituted church affords. Secondly, a 
 church is an organization for aggressive Christian effort, 
 especially for the multiplication of believers. It is to 
 make war upon evil, to alleviate human suffering and 
 need, but, above all, it is to seek to win men to Christ. 
 In general, it is designed to exert a wholesome and 
 uplifting Christian influence upon society, but primarily 
 it is to labor for the salvation of men and their upbuilding 
 in the faith. It is intended to be a fountain of spiritual 
 blessing in the community in which it is planted. In a 
 very important sense it should serve as the conscience of 
 the community. 
 
 This sufficiently indicates the Scriptural idea of 
 a church. It is so in building up a Christian 
 
 character. There must first be the ideal or pattern which 
 is given in the life and example of Christ. If a body of 
 Christian people would form a church which shall most 
 effectively realize the ends and aims of the Founder of 
 Christianity, it is of highest consequence that they have 
 a clear conception or ideal of what constitutes a really 
 successful church. They are then prepared to bend their 
 energies to the attainment of it. 
 
 We come now to the very practical question as to what, 
 precisely, constitutes a truly successful church. The 
 importance of holding correct ideals before the mind is 
 recognized in all departments of endeavor. It was so 
 in the construction of the tabernacle in the wilderness, 
 which was to be fashioned after the pattern or ideal which 
 was disclosed to Moses in the mount. It is so in the 
 construction of a dwelling-house, of a public building or 
 a man-of-war. 
 
A SUCCESSFUL CHURCH 
 
 But here, as everywhere, we are confronted with many 
 misconceptions. Much passes for success, which, in 
 reality, is not success at all. Superficial views dominate 
 the thought and give direction to the activities of too 
 many churches. The popular idea of what constitutes a 
 prosperous, flourishing church is often misleading, some- 
 times entirely erroneous. Some churches are popularly 
 accounted strong and prosperous which when measured 
 by the Scripture standard would be found lacking in the 
 essentials of real success. 
 
 If a church, for example, has much wealth, is able to 
 provide itself a costly edifice, elegant furnishings, expen- 
 sive music and preaching; if its treasury is never empty, 
 it is considered by many, by most, perhaps, to be in a 
 highly flourishing condition. It may be so, but as a 
 matter of fact, spiritual poverty prevails in many of our 
 wealthiest churches. Money alone, important as it is, 
 cannot, by itself, insure true church success. Something 
 more than money is requisite. Abundant material 
 resources are not to be disparaged. Rightly used, they 
 constitute a powerful aid in securing the true ends of a 
 church. 
 
 But the vital question is, Is this wealth, are these 
 material resources consecrated? Do those who possess 
 them regard themselves as God's stewards? Do they 
 realize that the property which they call their own is not, 
 in reality, theirs, but the Lord's, and that it is only en- 
 trusted to them, like the talents in the parable, and that 
 they are responsible for the right use of it. Do they hold 
 it subject to God's call ? If so, if that is the spirit in which 
 Christian people employ their means, large or small, 
 abundant material resources in a church may prove a 
 great blessing, and tremendously augment its power of 
 usefulness. Otherwise, they may be a curse, a millstone 
 about its neck. 
 
 Again, a church which includes in its ranks the leading 
 social and cultured elements of a community, the elite, so 
 
172 
 
 POPULAR MISCONCEPTIONS 
 
 termed, is usually regarded as particularly fortunate. It 
 may be so, but it does not follow that those who stand 
 highest in society stand highest before God. Social 
 standing and culture, if fully consecrated, add immensely 
 to the strength of a church, and to its usefulness. The 
 vital question relates to their consecration. Christian cul- 
 ture and Christian society may be so saturated with world- 
 liness, so blind to that which is most vital in the Christian 
 life, so indifferent to the obligations of aggressive 
 Christian service, as to be a drawback rather than an 
 advantage to the church to which they belong. 
 
 Again, the success of a church is often measured by its 
 numbers, either in membership or in the congregation 
 attending its services. Large numbers may indicate suc- 
 cess, but do not do so necessarily. Various influences 
 operate to draw people into church relationships, various 
 motives prompt their flocking to public worship. Some- 
 times it is the music, sometimes it is the elegant appoint- 
 ments of the church building, sometimes it is social in- 
 fluences, sometimes it is the popularity or eccentricity of 
 the preacher, or the sensational character of his themes, 
 which draws. A thousand things may operate to attract 
 the crowds and to lead people to unite with the church. 
 
 It is, of course, very desirable to have large numbers. 
 One aim of the church is to gather the people in, to bring 
 them under sanctuary influences. To this end all legiti- 
 mate means may be, ought to be, often are employed. The 
 services should be attractive; the place where they are 
 held should be cheerful and inviting. The vital question 
 as to the members is, how many of them are really conse- 
 crated; how many of them keep their covenant vows; 
 how many are fulfilling their Christian obligations? 
 When this is true of the majority of the members of any 
 given church, the larger it is the better. Otherwise, size 
 may prove weakness. The three hundred selected out 
 of Gideon's army who shouted, "The sword of the Lord 
 and of Gideon," were mightier, under God, than the 
 
A SUCCESSFUL CHURCH 
 
 17.3 
 
 original thirty thousand. A small number of earnest, 
 devoted Christian people, who are thoroughly consecrated 
 to God, property and all, and who are heart and soul 
 interested in his work, ready and eager to do all in 
 their power to promote it, make a far stronger church 
 than a host of half-hearted, worldly, indifferent people, 
 no matter how wealthy, or how high they stand socially, 
 who have only a name to live but are spiritually dead. 
 
 The truth is, much that passes for church prosperity is 
 only semblance. It is superficial. We must look below 
 the surface if we would discover the real secret of success 
 in church life and work, or learn what are the fundamental 
 principles of its real prosperity. 
 
 What, then, are some of the positive elements which 
 are essential for the i'ormation of a really strong and pros- 
 perous church? 
 
 In general, it may be said that these elements will be 
 found within the church rather than in its external cir- 
 cumstances; in its spiritual rather than in its material 
 condition; in the spiritual quality of its membership, 
 rather than merely in its social standing, its culture, or 
 its wealth. 
 
 I. First of all, a church, to be truly strong and effect- 
 ive, must be thoroughly rooted and grounded in God's 
 W r ord. This is the soil from which its nourishment is 
 mainly to be drawn. This Word contains that which is 
 divinely adapted to the sustenance and growth of the 
 spiritual life. This is the foundation which was laid for 
 the Church by apostles and prophets, Jesus Christ himself 
 being the chief corner-stone. History teaches us that 
 that church or denomination which has remained most 
 loyal to this Word has had the most vitality, has been the 
 most aggressive in Christian service, and. has exerted the 
 most positive influence. The winds of worldliness blow- 
 ing about it or the floods of skepticism breaking against 
 it have been powerless to disturb or to undermine it, for 
 it has been founded upon a rock. 
 
POPULAR MISCONCEPTIONS 
 
 On the other hand, the church which has allowed itself 
 to drift from its Scriptural moorings and has substituted 
 human philosophy or speculation for the teachings of the 
 Word has uniformly lost its spiritual vitality, its hold 
 upon men, its power of saving them. In times of testing 
 it has been found to have been built upon the sand. 
 
 2. A second element of strength in a church is in the 
 character of its members. A church is strong and pros- 
 perous in proportion as those who stand for it before 
 the world are seeking sincerely to conform their lives 
 to the spirit and standards of Christ. 
 
 The Church exists and the world so understands it 
 to make people better. It is expected, and properly so, 
 that those who have taken upon themselves the name of 
 Christ will be good men and good women. If this is 
 not the case, or in so far as it is not, the church is a 
 failure, is counted as a failure, and the Christian religion 
 discredited. Let a Christian disciple fall seriously short 
 in his daily life, let him be dishonest in business, disregard 
 his just obligations, fail to pay his bills; let him be hypo- 
 critical or mean or in any way dishonor his profession; 
 how quickly men make note of it, make unfavorable com- 
 ment upon it and upon the Christian religion and the 
 Christian Church ! "There's one of your church-mem- 
 bers !" they sneeringly say. Thus the Church suffers, its 
 influence is weakened, its power of usefulness is under- 
 mined, the cause of Christ is retarded. 
 
 For Christianity and the Church are judged by the lives 
 of professed believers. These are the object-lessons 
 which the world studies. The world may be unreason- 
 able in its judgments; may be indifferent to the character 
 of the Head of the Church and the spirit which lie in- 
 culcates; may overlook the many faithful and devoted 
 persons who bear his name and whose lives are above re- 
 proach; but, reasonable or unreasonable, the Christian 
 religion and the Christian Church are studied by the world 
 in the lives of professed Christian disciples. 
 
A SUCCESSFUL CHURCH 
 
 In such circumstances, a single unworthy church-mem- 
 ber can do more to discredit Christianity and destroy a 
 church's influence than a score of good men can do to sup- 
 port them. A church which pays no heed to the moral 
 laxity of its members, which fails in the exercise of proper 
 discipline, which does not seek in the spirit of love to 
 restore the derelict, might as well close its doors. 
 
 On the other hand, where moral earnestness prevails in 
 a body of professing Christians, when they are so evi- 
 dently working together in the fear of the Lord that no 
 one can fail to see it, when they are actively engaged in 
 the Lord's service, they form a power in the community 
 which is constantly recognized. As the hands on the 
 dial-plate of the town clock mark the time for all its 
 inhabitants, so the church in its collective life as the con- 
 science of the community regulates the conduct of all its 
 members. Such a church is strong, whether few in num- 
 bers or many, strong because it stands for the right. 
 Every believer is a "living epistle, known and read of all 
 men." The church and the cause which it represents 
 command the respect and often receive the help even of 
 worldly men. 
 
 We see, therefore, that one of the requisites for a truly 
 prosperous church is a careful, conscientious and godly 
 walk on the part of all its members. 
 
 3. A third element of strength and success in a church 
 is its prevailing, dominating Christian spirit. As truly 
 as a person, a church has an individuality of its own. A 
 marked earnestness may characterize it, or a spiritual 
 deadness. It may be exceptionally warm and social, or 
 it may freeze people out by the chilliness of its atmos- 
 phere. It may be aristocratic and exclusive, or it may be 
 a church of the people. It may be noted for its gener- 
 osity or for its stinginess; for its missionary zeal or for 
 its moral reform work; for its evangelistic spirit, or for 
 aggressiveness in general. This pervading spirit is dis- 
 cerned at once as one comes in contact with its people or 
 
!^6 POPULAR MISCONCEPTIONS 
 
 attends its services. The church itself may not realize 
 the full extent of this spirit, but it is a real factor in its 
 life and influence, for the spirit of the church is stamped 
 more or less upon its entire membership. 
 
 Into this spirit, or atmosphere, various elements have 
 entered. History, traditions, precedents, have had much 
 to do with it, form the basis of it. The personality of 
 the pastor and of those who are its recognized leaders is 
 a large factor in it. Something from the life and 
 character of each of its members enters into it. Each 
 one of them contributes something. All these elements 
 combined help to make up the distinctive life, spirit, at- 
 mosphere or individuality of a church, just as the waters 
 of many tributaries, large and small, form the great 
 volume and the powerful current of a mighty river. 
 
 It is this aggregate or dominating spirit of a church 
 which has so much to do with determining its success or 
 failure. And when we reflect upon its potency; how it 
 pervades and controls everything within a church; how 
 young people, especially, unconsciously imbibe it; how it 
 determines the quality of its Christian manhood and 
 womanhood and the type of its Christian influence; when 
 we think of its effect upon the activities of a church and 
 upon the character and extent of its activities, we begin 
 to realize, in a measure, the importance of endeavoring to 
 bring that spirit as nearly as possible into harmony with 
 the spirit of Christ. 
 
 Some aspects or characteristics of this much-needed 
 spirit may be pointed out : 
 
 (i) A spirit of Christian fellowship, of Christian 
 love, of Christian unity, is indispensable. The church is a 
 home, and the family spirit should prevail in it a glad 
 consciousness among its members of a close family tie. 
 They are brethren and sisters in Christ, and there should 
 be a disposition of mutual helpfulness among them and a 
 cordial regard toward all who join their number. In such 
 an atmosphere there will be willing tolerance of personal 
 
A SUCCESSFUL CHURCH 
 
 177 
 
 peculiarities, large charity with reference to weakness 
 and infirmities, a readiness to bear one another's burdens, 
 to rejoice unselfishly with those who rejoice, and to weep 
 sympathetically with those who weep. Christian love 
 will abound. Each one will be tenderly considerate of 
 others. The spirit of thoughtless criticism, which is the 
 bane of so many churches, will be unknown. 
 
 It was a beautiful tribute which a pastor, in speaking 
 to another, paid to his church. He had been with it only 
 a few months, but long enough to enable him to learn its 
 spirit. Said he, "I have never yet heard one person in 
 my church speak unkindly of another." Love and 
 respect abounded. Such a thing as strife and faction 
 seemed to be unknown. Naturally, in such circumstances, 
 there was oneness of aim and purpose, so that, notwith- 
 standing individual differences of opinion on minor 
 matters, there were the peace and serenity which are 
 found in the deep sea far below the strife and turmoil of 
 its surface. This unity of spirit is one of the vital con- 
 ditions of a truly strong and prosperous church. In 
 this union there is strength. Without it, with a dis- 
 cordant, inharmonious spirit prevailing, the family and 
 fraternal sentiment absent, with bitterness and alienation 
 and jealousies among the members of a church, with 
 factions pulling in different directions, success is out of 
 the question. Aggressive work is hindered if not stopped 
 altogether. People are repelled instead of attracted. 
 Few, if any, souls are gathered into the kingdom. 
 
 On the coast of Scotland, the beloved Arnot once saw 
 a man walking out into the water carrying a basket in 
 one arm and having a small staff in his hand. The man 
 would now and then thrust the end of the stick down 
 to the bottom, then draw it up again, take something 
 from the end of it, put it in the basket, and so walk on, 
 repeating the process. Arnot approached him and asked 
 what he was doing. Said he, "I am fishing for pearls." 
 "How do you do it?" was the next question. The man 
 
 XII 
 
POPULAR MISCONCEPTIONS 
 
 replied, "I move along in the water, and wherever I see 
 an open shell lying on the bottom, I thrust my stick into 
 it, and the shell closes upon it, and I take it up. But 
 there is this remarkable thing about this kind of fishing: 
 we cannot catch a single pearl while there is even a ripple 
 on the surface of the water." The incident impresses 
 its own lesson. 
 
 (2) There will be a large element of aggressiveness 
 in the spirit which characterizes the truly prosperous 
 church. Aggressiveness along moral and spiritual lines 
 is one of the fundamental aims of a church, notably with 
 reference to bringing men into the kingdom. 
 
 Yet, in some churches this spirit is entirely lacking. 
 There seems to be no idea that a church has any specific 
 mission to accomplish further than to provide for Sun- 
 day services, and from time to time to make needed 
 repairs about the house in which they are held. As a 
 natural consequence, the church seldom or never makes 
 definite plans or puts forth definite efforts to accomplish 
 positive religious results, while it is rarely, if ever, that 
 any one is converted and unites with it. 
 
 Recognizing its mission to reach out beyond itself, and 
 to minister to others, a church, to be most effective in 
 its activities, should be thoroughly organized, as men 
 organize for greater effectiveness in other relations and 
 spheres. Provision should be made to give every mem- 
 ber of it something to do. There should be a place and 
 a dutv for each one in the scheme of the church's 
 activities. 
 
 Furthermore, there should be as much of the practical 
 business method as may be needful in carrying out the 
 ends of a church. The most competent men should be 
 sought out to fill positions of responsibility, instead of the 
 least competent, as is so often the case. The church 
 has no right to tolerate mere figureheads. The house 
 of worshin should be made attractive, as merchants seek 
 to render their places of business attractive, while every 
 
A SUCCESSFUL CHURCH 179 
 
 courtesy should be shown to strangers who drop in to 
 the services. Common sense ought not to be left behind 
 when it comes to the realm of religious service. 
 
 A spirit of aggressiveness will also lead a church to 
 be alive and on the alert with reference to any special 
 needs or demands of the times, or of its locality. It will 
 be progressive as well as aggressive. It will be prompt to 
 adjust itself to such exigencies as may arise, and to take 
 advantage of providential opportunities. When impor- 
 tant moral questions are up, and for the time being 
 are prominent, a live church will seek to mold the 
 sentiment of the people aright in regard to them. It 
 need not ally itself with any political party or with any 
 special organization, which is always a hazardous thing 
 to do, but it should speak out in no uncertain tones 
 and inculcate such views and such a spirit in its members 
 that they can be trusted to act intelligently and con- 
 scientiously in the discharge of their civic responsibilities. 
 It can speak out upon the Sabbath question, and it should 
 do so often, for if the American Sabbath, with all that 
 it implies, is to be maintained it is the duty of the 
 churches to make their influence felt in the most positive 
 and pronounced manner. Nor should it be silent upon 
 the temperance question. There may be differences of 
 judgment as to methods to be employed, but there need 
 be none as to the fundamental principles involved. The 
 church can help create a righteous sentiment out of which 
 just laws will be made. It can speak out, as occasion 
 demands, against civic, or state, or national corruption. 
 It is not the business of the church to be active in 
 politics as such, but it should strive to make good citizens. 
 It is not its function to instruct a man how to vote, but 
 it should so indoctrinate him with right principles that 
 he can be trusted to vote intelligently and conscientiously. 
 Crowning all, this aggressiveness will manifest itself in 
 an earnest evangelistic spirit, which will prompt constant 
 effort to bring men into right relations with God. Other 
 
j8o POPULAR MISCONCEPTIONS 
 
 lines of effort are important, this is all-imporant. Other 
 things ought to be done, this is never to be left undone. 
 This is the highest and most important realm of Christian 
 service. This service is to be rendered largely through 
 personal influence exerted in connection with the varied 
 agencies of the church. Every member, as well as the 
 pastor, ought to be an evangelist, with a growing sense 
 of responsibility for the conversion of men. From time 
 to time the necessities of the situation may call for the 
 suspension of other lines of activity, and the bending of 
 all energies for the gathering in of the ripened and waiting 
 harvest. No church can be said to be fulfilling its proper 
 functions which is not pervaded by an evangelistic spirit, 
 or which fails to put forth definite efforts for the salvation 
 of men. 
 
 When a church is pervaded by this aggressive spirit, 
 equipped and ready for active effort in all these directions, 
 it is prepared to become, it will become, a mighty power 
 for good in any community. It stands for something, 
 and it will accomplish something. Communion after 
 communion does not pass without accessions to its mem- 
 bership. A church, though small in numbers, with the 
 right spirit will exert an influence which will every- 
 where be recognized and felt. 
 
 How very different the state of things in a large, strong 
 church strong according to worldly standards in a 
 city which I once visited ! Inquiry was made of friends 
 who were members of it as to what the church was 
 doing. "Oh, nothing in particular," was the reply; "we 
 need a general stirring up." "Are you obliged to have 
 entertainments of various kinds to help support the 
 church?" "No, our expenses are all met by pew-rents. 
 We have no difficulty in raising all the money that is 
 necessary. Our people generally are pretty well off." 
 "Is anything being done for the needy of the community? 
 Are there any systematic plans to this end?" "No." 
 "Well, are you doing anything for the needy elsewhere 
 
A SUCCESSFUL CHURCH 
 
 for the freednien, home-missionary families, for plague 
 or famine-stricken peoples? Are you raising money or 
 filling any boxes with clothing, or food, or other neces- 
 saries, to be sent to them?" "No; except that once in 
 a while we hold a ladies' missionary meeting." "Are 
 you supporting any Sunday-school, or mission, aside 
 from your own school?" "No." "Do you have any 
 accessions to your membership?" "Rarely, now, unless 
 some one moves into the nighborhood and joins the church 
 by letter." "How is the prayer-meeting?" "Very few 
 attend it. It is not very interesting." "Are you doing 
 anything, as a church, aside from carrying on the routine 
 of the church services ?" "Well, not much, I guess. The 
 truth is, we need a general stirring up." Unquestionably, 
 this was the fact. The difficulty was, there was no 
 aggressive, working spirit in that wealthy church, and too 
 many others are in the same apathetic condition. They 
 have a name that they live, but they are spiritually dead. 
 
 Does any one ask how this active, aggressive spirit is 
 to be cultivated or developed? The example of the 
 pastor and of a few earnest members cooperating with 
 him will go far to promote it. Enthusiasm on the part 
 of any one is apt to be contagious. But the one thing 
 needed above all else is more of the Holy Spirit breathed 
 into the hearts of the church-members, more prayer for 
 the presence of the Spirit, that all may be girded, ener- 
 gized, impelled, to engage in earnest effort, and that all 
 the church machinery may be set in motion. Without 
 prayer, efficiency and success in church life and work are 
 impossible. Prayer is the vital breath of a church, as it is 
 of the individual Christian. If this ceases, its spiritual 
 life ceases, its activities are interrupted. The early 
 Church was a Church of prayer. After Christ departed, 
 it met and prayed for the outpouring of the Holy Spirit, 
 and it continued to do so until the blessing came. Then 
 all were energized for effective service. The Church to- 
 day can learn a practical lesson from this. There is need 
 
1 82 POPULAR MISCONCEPTIONS 
 
 of the same quickening, energizing presence of the Spirit 
 of God, and this Spirit is as available now as it was then. 
 The praying church is the live church. It is aggressive, 
 too, and especially in the work of saving men. 
 
 (3) Another phase of the spirit which pervades and 
 animates a truly prosperous church, is a missionary 
 interest. The sympathies of a church should be as large 
 and broad as the sympathies of Christ. There was 
 nothing narrow or contracted about him or his thought. 
 His sympathies included all classes, all conditions, all 
 races of men, the whole world, while in his plans for the 
 kingdom provision was made for its universal proclama- 
 tion. There is something sublime in such a conception 
 as this, and a Christian church should be just as broad 
 in its sympathies as was its Founder. A church has no 
 more right to exist for itself solely, or for its own local 
 constituency, than a Christian man has to live to himself 
 alone. There are other interests than its own, which are 
 dear to Christ's heart; there are other fields than its own, 
 which must be remembered in their needs; there are 
 whole continents, almost, which are destitute of the 
 gospel, and if Christ's people do not make provision for 
 them, who will? The Church is responsible for the 
 world's evangelization. Christ's command is binding 
 upon his people still. A church's first duty is to provide 
 for its own, but, after that, there can be no escaping 
 responsibility for the world at large. The surest way to 
 destroy the spiritual life of any church is to ignore the 
 world's needs. The present is a missionary era, and no 
 church is up with the times or doing its duty, which 
 does not recognize this fact and cheerfully do all in 
 its power to promote a cause which is dear to Christ's 
 heart. A true missionary spirit ought to be characteristic 
 of every church. 
 
 (4) One other aspect of the spirit which is essential 
 to render a church in the largest measure effective for 
 carrying out its mission may be noted. It is called by 
 
A SUCCESSFUL CHURCH 
 
 the French esprit de corps. This is not merely a narrow, 
 denominational zeal; it is a spirit of loyal devotion to 
 one's church, because it is the church of one's choice, the 
 organization in connection with which one chiefly labors 
 to promote the kingdom of God. This spirit is somewhat 
 akin to a patriot's love for his country. The life of its 
 possessor is in his church. He aims to be present at 
 all its meetings. A little dew on the ground, or a slight 
 moisture in the air, or a tiny cloud in the heavens, is 
 not sufficient to keep him away. He is deeply interested 
 in whatever relates to its welfare, is jealous for its 
 good name, is enthusiastic in its support. He stands by 
 it through thick and thin. 
 
 When such a spirit prevails within a church and this 
 spirit can be cultivated it becomes, under God, a most 
 powerful factor in promoting his cause. If money is to 
 be raised, it is not a question how much Mr. - 
 is going to give, but, How much can I personally afford 
 to contribute? If any special work is to be done, this 
 spirit leads to an enthusiastic effort on the part of all 
 to do it, and to do it well for Christ's sake. 
 
 It was once my privilege to preach for a Sunday to just 
 such a church. It was small, and its house of worship 
 was not large. It was a rainy day, and the rain poured 
 down in torrents at just the hour for people to leave 
 their homes for the morning service. Of course, thought 
 I, there will be but a handful out, possibly a score, perhaps 
 not more than a dozen. But what were my astonishment 
 and delight when the time for opening the service arrived 
 to find the house full, scarcely a seat being vacant. My 
 spirits rose at once. The people were closely attentive. 
 All entered into the responsive reading and the singing 
 with a vim, as if they heartily relished it. None of them 
 seemed concerned about the time; no one turned around 
 to look at the clock; not a single watch came out. They 
 seemed to be as much interested as if they were not listen- 
 ing to a sermon, but a lecture, at fifty cents admission, 
 
184 POPULAR MISCONCEPTIONS 
 
 or to a magnificent oratorio, like "Creation," or "St. 
 Paul." It was an inspiration to stand before such a con- 
 gregation. At the close of the service I inquired what it 
 meant such a congregation, on such a morning, and all 
 so interested. "Oh," they said, "that's the way our 
 people always do. A little rain (it was pouring) makes 
 no difference. They love the church, and they enter into 
 all the church work in just this way." 
 
 "How about the prayer-meeting?" I next inquired. 
 "We have most excellent prayer-meetings; nearly all the 
 church people are on hand and enter into the service as 
 if they thoroughly enjoyed it. It is a kind of family 
 gathering." I attended the Sunday-school. The little 
 church was full again, although it was raining still. I 
 asked if this was about the average attendance. "Oh," 
 said the superintendent, "our people seem really to love 
 the Sunday-School; always turn out, old and young alike, 
 rain or shine. I have a splendid corps of teachers, rarely 
 an absence, and they exercise a kind of pastoral care 
 over their classes, visiting the members at their homes. 
 If one is absent from a class for a Sunday, the teacher 
 soon finds out the reason." 
 
 It was still raining at the hour of the evening service. 
 Surely, thought I, only a handful will be out to-night, 
 especially after such a turnout this morning and at 
 Sunday-school. As I reached the church rather early, 
 I found a large and rousing Endeavor meeting in 
 progress. There was no hesitation, no delay. Each 
 member seemed to be doing his duty. At the close of the 
 meeting, all went at once into the main audience-room 
 instead of going home or elsewhere, as is so often the 
 case, and the house was soon as full as in the morning. 
 It was a most enjoyable service the entire day 
 had been so and as, at the close, the people 
 crowded around to speak to me, stranger though I 
 was, I could not refrain from expressing my de- 
 light at the spirit which seemed to pervade the 
 
A SUCCESSFUL CHURCH 185 
 
 church, the esprit de corps which was so apparent. They 
 loved their church, were deeply interested in its success, 
 all of them, old and young, and were enthusiastic in regard 
 to everything pertaining to it and its welfare all because 
 of their love for Christ and for each other. Ever since, 
 the thought of that rousing little church, with its hopeful, 
 cheerful, loyal spirit, has been an inspiration. 
 
 We have now gone over the ground proposed, having 
 spoken of what a church is for, and of a number of the 
 elements which are essential to its prosperity; having 
 pointed out what would seem to be the ideal of a success- 
 ful church. A church is an organization composed of 
 believers in Christ. Its aim is to build up its members 
 in faith and love, and to develop the graces of the 
 Christian character; to multiply its numbers by winning 
 others to discipleship; to make its influence felt in the 
 community where it exists for righteousness and truth, 
 and for the betterment of society the world over. In 
 order to realize this aim, it is important, first, that it be 
 firmly rooted and grounded in the "faith which was once 
 for all delivered unto the saints," in the truth as it is in 
 Christ, and as set forth in his Word; second, that the 
 character of its members, by which the world judges the 
 Christian religion and the Christian Church, be upright 
 and moral, and in harmony with the spirit and character 
 of Christ; thirdly, that the spirit which pervades it be 
 full of sweetness and love, mutual sympathy, aggressive, 
 evangelistic, missionary, with an esprit de corps which 
 is enthusiastic, loyal. A church which possesses these 
 characteristics and depends upon the Holy Spirit for en- 
 lightenment and inspiration, cannot fail to be strong and 
 to prosper. It will, in the highest degree, be successful. 
 To it, as was the case with churches in the first century, 
 there will be added daily of such as are being saved. 
 
XII 
 
 POPULAR MISCONCEPTIONS AS TO THE KIND OF 
 PREACHING NEEDED IN OUR AGE 
 
 It is related that in the cabin of one of the earliest 
 steamers to cross the Atlantic hung a painting represent- 
 ing Columbus' first sight of the new world. About him, 
 on the deck of the vessel, lay a group of sailors asleep. 
 The grandest event of modern history signified nothing 
 to them. In the stillness of the night stood the great 
 explorer, his hand above his forehead, his whole soul 
 shining in his eyes. He had caught sight of a light 
 moving about on the far-off shore, and toward that his 
 thoughts were all flying forward. No wonder that he 
 was profoundly moved, in view of a discovery of such vast 
 significance, and of his own responsibility in connection 
 with it. 
 
 So the vision of Paul, penetrating farther than that of 
 the indifferent ones about him, gained a glimpse of the 
 glories of an eternal world, while the possibility of heir- 
 ship to its blessedness, through faith in Christ, dawned 
 upon him with all the freshness and force of a marvelous 
 discovery. Grasping, as he did, the mighty import of the 
 cross, it was to him the most stupendous fact of human 
 history, so that his whole being, thrilled with the thought, 
 was fired with a consuming passion to make the great 
 discovery known everywhere. 
 
 It was this which prompted the memorable utterance in 
 his letter to the Christians at Corinth : "For I deter- 
 mined not to know anything among you, save Jesus 
 Christ, and him crucified" (i Cor. 2:2). Here at Corinth 
 he had previously founded a flourishing church. Distress- 
 ing intelligence had now reached him of its sad decline 
 
 1 86 
 
THE PREACHING NEEDED 187 
 
 in spirituality. The influence of the surrounding worldli- 
 ness had gradually pervaded it. Serious divisions had 
 arisen. Evil practices were unrebuked, while the public 
 services had largely degenerated into mere occasions for 
 literary entertainment and esthetic culture. The simple 
 gospel which Paul had preached, and which had been 
 demonstrated to be the power of God unto salvation, had 
 been thrust into the background. Human wisdom and 
 speculation, utterly devoid of moral energy, had been 
 allowed to supersede it. The prevailing sentiment in the 
 church demanded this type of preaching. Paul's heart 
 was deeply grieved, and in his letter he probes the diffi- 
 culty to the core, faithfully applies the principles of the 
 gospel as the only remedy, and powerfully exhorts the 
 Corinthians to return to their former loyalty to Christ. 
 Only thus could they be rescued from their spiritual peril. 
 So strong, indeed, was his conviction of the gospel's 
 transforming power, so grand his conception of the results 
 it would ultimately achieve in the world, and of such 
 transcendent importance did he esteem it that man should 
 know of it and be persuaded to receive it, that he had been 
 led while among them, as everywhere, deliberately 
 to determine not to know anything, save Jesus Christ 
 and him crucified. Doing this, he felt that he was con- 
 secrating his powers to the loftiest ends, and history ever 
 since has been vindicating his conviction. 
 
 The low spiritual state of the church at Corinth finds 
 its counterpart in the condition of many of our churches 
 to-day. Wordliness has invaded them. Piety is at a 
 low ebb. Divisions are not uncommon. Activity is but 
 feebly developed. Revivals are rare, conversions few, 
 and spiritual dearth prevails to an alarming degree. This 
 low spiritual condition is due, in great part, to misconcep- 
 tions as to the nature and obligations of the ministry. A 
 false standard of preaching is set up, unreasonable 
 demands are made upon the pulpit, to say nothing of the 
 temptation which is placed before the preacher to seek 
 to win favor by catering to these requirements. 
 
POPULAR MISCONCEPTIONS 
 
 In this popular though unspiritual demand, the impor- 
 tance of mere literary, intellectual, esthetic, rhetorical and 
 social qualities in the preacher is unduly exaggerated, to 
 the minifying of the "weightier matters of the law," 
 or to the exclusion of them altogether. Yet, while it 
 is of advantage that the preacher have an attractive per- 
 sonality, that he be as faultless as possible in manner both 
 in public and in private, that there be no lack in rhetorical 
 skill or oratorical ability, these qualities, after all, are 
 not the main qualification for the preacher's office. Valu- 
 able and desirable as they are, they are of but secondary 
 and subordinate importance. A preacher may possess 
 all of these qualities, and yet lack spiritual vitality and 
 power. He may be without any clear grasp of the true 
 function of the pulpit, or the nature of the gospel mes- 
 sage. He may be lacking even in character. 
 
 Many think that the preacher's message should not be 
 of a character to wound the sensitiveness of any, especially 
 of prominent hearers; that it should not dwell too point- 
 edly upon sin and wrong-doing, but deal with topics of 
 the day, political, scientific, literary, with just enough 
 reference to the Bible and the things of the Bible to 
 preserve the ecclesiastical standing of the church, and to 
 retain the sympathy of the truly religious element in it. 
 
 The erroneous notion also prevails that power and 
 ability in the pulpit are measured by the amount of salary 
 a preacher can command; that the true test of one's 
 success and of being "the man for the place," is ability to 
 "draw," and that such ability covers a multitude of 
 deficiencies in other directions. Too often, instead of 
 standing uncompromisingly for the truth as it is in Christ, 
 preachers, under pressure of these false standards and 
 requirements, are led gradually, perhaps unconsciously, to 
 conform to them, the result of which is to lower the 
 spiritual tone of the people still more, and to deprive them 
 of that which they most sorely need, and which the 
 pulpit was designed to furnish. The radical difficulty 
 
THE PREACHING NEEDED 189 
 
 in all such cases is lack of spirituality on the part of the 
 people, a lack for which the preacher may not be entirely 
 blameless. 
 
 What is the remedy for such a state of things? In 
 view of the fact that among the various agencies for 
 molding the thought and life of the church the pulpit 
 stands preeminent, one of the first things needed for 
 the correction of this low spiritual condition, with its 
 unspiritual demands and its indifference to spiritual 
 things, is a new spirituality and power in the pulpit, d 
 fresh spiritual baptism on the part of those who are called 
 to deliver the gospel message, so that, like Peter and the 
 apostles before the Sanhedrin, they may be able to say, 
 when clamorous demands are made upon them by world- 
 ly-minded people, "We must obey God rather than men/' 
 
 This leads us to inquire as to some of the things in 
 particular which are needed in the preaching of the times, 
 and which require special emphasis, to render it in the 
 highest degree effective. In attempting to answer the 
 question, no general and indiscriminate disparagement 
 of the preaching of the times is intended. Far from it. 
 There is a vast deal of faithful preaching by consecrated 
 servants of God, which is either accomplishing large 
 immediate results, or is sowing seed for future harvest- 
 ing. Yet with all that is excellent, there is still room for 
 improvement in not a little of it. 
 
 i. First and foremost, the great need in the preaching 
 of these, as of all times, is that it should be clearly, un- 
 equivocally, the preaching of the gospel, that Christ and 
 he crucified be made central and paramount. This was 
 the one all-absorbing theme of apostolic preaching, the 
 proclamation of which, with the wondrous singleness of 
 aim which characterized it, was everywhere attended by 
 manifestations of God's presence and power. Men were 
 rescued by it from their thraldom to sin. They were 
 gradually made over into the likeness of Christ. To 
 accomplish this was the supreme end for which the 
 
190 
 
 POPULAR MISCONCEPTIONS 
 
 apostles were commissioned and anointed, and to do that 
 same thing is the supreme business of their spiritual 
 successors. 
 
 They have not always seemed to make it so, however, 
 as a matter of fact. Not always have their teachings 
 kept closely to the one, central, living theme. Christ, in 
 his appropriate character and work, has by many been lost 
 sight of, even in pulpits still bearing the evangelical 
 name. The great and fundamental doctrines gathering 
 about and centering in Christ's person, the doctrines 
 which constitute the framework of all true gospel preach- 
 ing, are rarely touched upon, or are kept entirely in the 
 background. For the verities of the gospel are sub- 
 stituted human traditions and vague speculations, having 
 no possible relation to the great work of saving lost men, 
 and building them up in the Christian life and faith. A 
 thousand questions about Christ are discussed, but Christ 
 himself is not presented. Christianity is glorified as a 
 system and in its achievements, but Christ himself is not 
 made to stand forth as the personal, present Saviour 
 whom men need. He is concealed rather than disclosed. 
 Almost everything and everybody are pushed to the front, 
 save Jesus Christ, when he is the one person most of all 
 needed, and his gospel is the only thing adequate to the 
 work to be effected. In such circumstances, is it any 
 wonder that churches go into spiritual decline, that results 
 of preaching are meager, that revivals rarely or never 
 occur, that the kingdom of God is not more rapidly ad- 
 vanced ? Is it asked what it is, what it involves, to preach 
 Christ? That is something not easy to define. We may 
 call to our assistance, however, one whose words will quite 
 likely be readily accepted, and whose pulpit ministrations 
 afforded a constant illustration of his definition. "To 
 preach Christ," says the late Dr. William M. Taylor, of 
 New York, in his Yale Lectures on Preaching, "involves 
 all that is necessary to secure the twofold end of the con- 
 version of sinners and their growth in character after- 
 
THE PREACHING NEEDED 
 
 wards, warning against existing temptation, inciting to 
 higher holiness, and stimulating to the performance of 
 works of faith and labors of love. It is not going aside 
 from the preacher's proper work as an ambassador of 
 Christ to expose some social evil and unfold the remedy 
 by which alone it can be removed. Paul did not mean 
 to say that every time he opened his lips he would tell 
 over again the story of the cross, but rather that, as a 
 means of saving men, he would set nothing else before 
 them than Christ and him crucified. The gospel 
 as he preached it was far-reaching enough In 
 its application to touch the conduct and experience of men 
 at every point. The cross, as he used it, was an instru- 
 ment of the widest range and the greatest power. 
 
 "When, therefore/'' he continues, U I insist that you, like 
 him, should 'preach Jesus Christ and him crucified/' I do 
 not mean to make the pulpit for you a battery of such a 
 natttre that the guns upon it can strike only such vessels 
 as happen to pass immediately in front of its embrasures. 
 On the contrary, I turn it for you into a tower, whereon is 
 mounted a swivel-cannon, which can sweep the whole 
 horizon of human life and strike down all immorality and 
 ungodliness and selfishness and sin. I do not shut 
 you into a small chamber having but one outlook, and even 
 that into a narrow court; but I place you in an observ- 
 atory, with a revolving telescope that can command the 
 landscape round and round, and sweep, besides, the 
 hemisphere of the stars. I do not mean that you should 
 keep continually repeating the words of 'the faithful say- 
 ing/ like a parrot cry, until every particle of meaning has 
 dropped out of them, but rather that you should make 
 application of the great principles that lie beneath the 
 cross to the ever-varying circumstances and occurrences 
 of life, and that in such a way as at once to succor the 
 Christian, and arrest and convert the sinner. I do not 
 mean that you should disdain the aids of literature, or 
 refuse to use such illustrations as science may supply, but 
 
POPULAR MISCONCEPTIONS 
 
 rather that, while employing all these, you should make 
 them always subservient to this central theme, and ever 
 turn their light upon the Master's face. I do not mean 
 that you should decline to venture with your hearers for 
 a voyage over the ocean of truth, but rather that, while 
 sailing forth, you should be careful still to have your first 
 parallel of longitude passing through Calvary, that so you 
 may judge of all things else by their relation to the cross, 
 and that, ever as you have opportunity, you should beseech 
 sinners to be reconciled to God."' 
 
 Such a definition as this is certainly broad enough for 
 any one consecrated to the high ends of the Christian 
 ministry, affording ample scope for any sanctified am- 
 bition, at the same time precluding nothing of freshness, 
 variety, timeliness, in his public ministration. 
 
 But is not this a progressive age, are not the times pecu- 
 liar, and are not certain modifications of the subject- 
 matter of preaching needed, that the pulpit may keep 
 abreast of advancing civilization and progressive culture 
 of the times ? This is a progressive age, and we glory in 
 its civilization and in everything which in it is really 
 promotive of man's highest interests. But some things 
 remain unchanged. Human nature is still the same. 
 The natural heart is the same corrupt, sinful thing which 
 it has ever been. It is still enmity against God. In the 
 olden time, the masses of men were dead in trespasses and 
 sins. All had sinned and come short of the glory of 
 God. In the present time men are no whit different in 
 this respect. All the ills and woes of society now, as 
 always, are but the external manifestations of the one 
 underlying disease of sin. These symptoms can be 
 removed only as sin is eradicated from the human heart. 
 Neither education, culture, civilization, nor anything else 
 of human origin has ever been able to do this. The only 
 remedy is the gospel of Jesus Christ. This was demon- 
 strated to be the power of God unto salvation in Paul's 
 time, and it is the only effective remedy to-day. Hence 
 
THE PREACHING NEEDED 193 
 
 there is need of the same old gospel, the same unchanging. 
 Christ to-day as of old. There is no change in this re- 
 spect. There may be improved methods of presenting 
 this gospel, improved forms of statement, the old faith 
 may be set in new lights, but the gospel itself, of Jesus 
 Christ and him crucified, has not changed, will not change, 
 nor has the need of it passed by or lessened in a single 
 degree. If Paul were to appear among men to-day, he 
 would declare the same gospel that he did eighteen hun- 
 dred years ago. He might alter his style of address to 
 adapt it to changed circumstances, but he would not alter 
 the substance of his message. He would find a different 
 civilization, but he would also find the same corrupt hu- 
 man nature, needing the same gospel remedy for its 
 redemption. 
 
 The gospel of Christ is the only adequate agency ever 
 made known for human salvation. Consciously or un- 
 consciously, men are everywhere hungering for it, and 
 this far more than we are wont to realize. There are 
 many everywhere the language of whose hearts is, "Sir, 
 we would see Jesus," and too often they are not permitted 
 to see him. There is profound truth in what some one 
 has said, that if Christ were really held up to men in all 
 his moral beauty, his tender love, his power to save, as he 
 is actually represented in the Word of God, multitudes 
 would be attracted to him who are now repelled by the 
 caricatures they behold. How many Christians even, 
 burdened, weighed down with sore trial, and longing for 
 a view of the Christ they love, go to the sanctuary only to 
 be disappointed? Instead of the bread they crave, they 
 are presented with a philosophical disquisition in regard 
 to its nature; instead of the healing balm, an essay upon 
 its aromatic qualities. Of the preaching of too many the 
 fatal criticism would be none too severe; "They have 
 taken away my Lord, and I know not where they have 
 laid him." 
 
 While the preaching of some other gospel literary, 
 
 XIII 
 
I 9 4 
 
 POPULAR MISCONCEPTIONS 
 
 esthetic, scientific, which is yet not a gospel may gather 
 and hold the masses for a time, only the preaching of 
 Christ and him crucified has power to save. The truth 
 as it is in Christ is the only truth that converts and 
 sanctifies, while the faithful presentation of this simple 
 gospel in plain, every-day language, freed from the tech- 
 nicalities of the schools, amazingly clarifies the whole 
 subject of theology and of practical religion to bewildered 
 multitudes who are waiting to be rescued and saved. 
 
 2. But not only is there need of a more faithful pre- 
 sentation of the simple gospel of Christ and him crucified; 
 a second need in the preaching of the times is that it be 
 more distinctively Biblical. More Bible is one of the 
 great needs of to-day. 
 
 The Scriptures testify of Christ. The Old Testament 
 points to him constantly through prophecy and symbol; 
 the New Testament sets him forth as he actually appeared 
 in the flesh. He is the central figure from beginning to 
 end, while so inseparably connected are the written and 
 the incarnate Word that Christ is most effectually pre- 
 sented when the Scriptures are most faithfully unfolded. 
 
 And when we speak of the Scriptures, we mean the 
 Scriptures entire, the Old and the New. There is a 
 tendency with some to disparage the former, to regard it, 
 or some portions of it, as obsolete or becoming so. It is 
 a noticeable and significant fact, however, that there is 
 least of this tendency where scholarship is most spiritual 
 and profound. Neither Testament can be fully appre- 
 ciated or understood without the other, for it is still true, 
 as Augustine said centuries ago, that "the New Testament 
 is enfolded in the Old, and the Old Testament is unfolded 
 in the New/' The words of the Old Testament were 
 constantly in Christ's mouth; to them he con- 
 stantly appealed. This was the armory whence he 
 drew the weapons with which to parry the subtle assaults 
 of the tempter. From the same source Peter drew 
 material for his Pentecostal sermon, Stephen for his mag- 
 
THE PREACHING NEEDED 
 
 nificent defence, Paul for his matchless arguments. 
 While Christ was the one transcendent theme of the 
 apostles' preaching, it was still a constant characteristic 
 of them that they "reasoned from the scriptures." It 
 was this which gave their preaching such authority and 
 power. In such circumstances, does not this disposition 
 to disparage the Old Testament Scriptures savor slightly, 
 to say the least, of presumption ? 
 
 No feature of the preaching of the successful evan- 
 gelists of the world has been more prominent than this, 
 its thoroughly Biblical character; and that preaching 
 to-day which is most squarely based upon the Bible and 
 which most faithfully unfolds and enforces the Word, 
 other things being equal, will most effectively present 
 Christ, and do the largest execution. 
 
 How different, how weak, in comparison, how shorn 
 of spiritual power, is that preaching which is made up of 
 speculations which have no solid foundation in the Word 
 of God, and which has no relation whatever to actual life 
 and its needs; which seems more intent upon displaying 
 the intellectual and literary accomplishments of the 
 preacher than in holding up Christ for the acceptance of 
 dying men; which is apparently more concerned to 
 devise some new and easier method of salvation, less 
 humiliating to human pride, than to make known 
 the one and only way disclosed in the Scrip- 
 tures; which seems to delight in slaying scientific 
 or other giants, harmless if let alone, or in battering 
 down crude forms of belief of generations ago, which 
 trouble very few people now, or in parading the 
 preacher's looseness of views, or in straining obscure 
 passages into the support of some favorite but clearly 
 unbiblical theory, rather than in ringing out the great, 
 positive, fundamental doctrines of Scripture, which are 
 essential to salvation, and in trying to persuade men to 
 turn from their evil ways and live ! 
 
 Such preaching does not how can it? take hold upon 
 
196 POPULAR MISCONCEPTIONS 
 
 the conscience. It does not, it cannot, save from sin and 
 build men up in righteous character. For the accom- 
 plishment of these ends, no substitute for the preaching of 
 the Word has ever been found. It is something which 
 commends itself to the inmost spirit of the listener, even 
 though it may clash with his actual life. It is divinely 
 adapted to his profoundest wants, and is the natural food 
 for the spiritual life. If, therefore, the faith of Christian 
 people is to be strong and vigorous, and Christian living 
 is to be pure and holy, abounding in the fruits of the 
 Spirit, the truth as it is in Christ, and as it is set forth in 
 his Word, must nourish and sustain them. 
 
 Said a Christian man recently, a scholar whose ex- 
 perience and standing give weight to his words : "The 
 leading defect of the modern sermon is that it fails to 
 unfold the Scriptures and enforce its truths for the salva- 
 tion and sanctification of souls." Said another, "I wish 
 you ministers would give us more Bible in your preaching, 
 more of it, not necessarily in the old form of verse by 
 verse exposition, although more of that might be helpful, 
 but still following out in some large way the expository 
 idea, something as Drs. Taylor, Hall and Meredith, of 
 New York City, have done so successfully, and thus bring 
 our minds into direct contact with larger consecutive 
 portions of the quickening, nourishing Word." These 
 are very suggestive remarks, the one vitally but perhaps 
 not too severely critical, the other voicing a want felt 
 by many, and hinting at a practical method of meeting it. 
 
 What is wanted on our part is more of the spirit and 
 purpose of Dr. Todd, who, in accepting his call to the first 
 church under his care wrote : "In my preaching I shall 
 keep closely to the Word of God, and by this I would 
 have you test my instructions." This ought to be 
 recognized as the true test of preaching to-day. The 
 truly consecrated preacher can ask no broader foundation 
 on which to stand than that which has been laid by 
 "apostles and prophets, Christ Jesus himself being the 
 chief corner stone." 
 
THE PREACHING NEEDED 
 
 I 9 7 
 
 It is said that after certain excavations and the clearing 
 away of the rubbish of ages at Pompeii, a spring of pure 
 water, which had been choked for centuries, began to 
 flow again. In the Middle Ages, because the Word of 
 God had been buried out of sight under the mass of 
 scholastic and monkish rubbish, the spiritual life of the 
 Church was well-nigh crushed out. The gospel stream 
 flowing from it had been completely choked. The Re- 
 formation of Luther was a return to the purity of the 
 Word through a vigorous clearing away of this ecclesias- 
 tical rubbish. Then the spiritual life of Christendom 
 began to revive. There is danger that this gospel 
 stream, flowing from the Word of God, be again choked, 
 and the thirsty earth deprived of its refreshing waters in 
 this age of worldly conformity, of a subtly pervasive, 
 rationalistic spirit, of new departures and bold specula- 
 tions. It is our mission to see that the course of this 
 gospel stream be kept clear, its waters wholesome and 
 pure, by thrusting aside all the rubbish of those obstruct- 
 ing and stagnating influences which would hinder its 
 progress or neutralize its healing properties. There is 
 crying need in many pulpits to-day of a "new departure," 
 a return to the simple gospel of Jesus Christ and him 
 crucified, preached according to the Scriptures. 
 
 Then, too, when preaching becomes more Biblical, the 
 Word entering more fully into the warp and woof of it, 
 or in proportion as it is so, the fundamental facts and 
 doctrines of the Word of God will be made to stand out 
 in bolder relief, and to maintain their relative prominence 
 somewhat as they do there. Then the awful, sad fact of 
 sin, upon which the need of the gospel for any one is 
 based, will not be slurred over, or presented, as too often 
 now, in a faint and timid undertone. Whether men 
 like or dislike to hear it, the mighty fact of the atonement, 
 by which salvation is made possible, will not be kept in 
 the background. The necessity of repentance will be 
 emphasized as its great importance demands, and this, too, 
 
198 POPULAR MISCONCEPTIONS 
 
 without hint or suggestion of any possible probation be- 
 yond this life. These doctrines, with constant emphasis 
 upon righteousness in daily living as the true test of 
 Christian character, will be made to appear as the vitally 
 essential truths which they really are. 
 
 Paul exhorted Timothy to "preach the word." The 
 same exhortation comes ringing down the centuries to 
 the Christian ministry to-day. Preach the Word, preach 
 it faithfully, the Old Testament and the New, for thus 
 will the crucified Christ be preached in the most effective 
 way. 
 
 3. A third need in much of the preaching of the 
 times is more positiveness. The times require not only 
 more of Christ and him crucified, presented in a more 
 Biblical way, but that the preacher be more positive and 
 pronounced in his utterances. The fundamental idea of 
 preaching, indeed, is declaring, declaring something 
 definite, heralding a very positive message, given 
 on the authority of God, as, for instance, when 
 he said to Jonah : "Go unto Nineveh . . . and 
 preach unto it the preaching that I bid thee." So 
 the apostles understood their commission from Christ, 
 and so they proclaimed their message. There 
 was nothing indefinite about it, it gave forth no 
 uncertain sound. There is no lack of positiveness or 
 clear ringing certainty in Paul's words when he said : "I 
 determined not to know anything among you, save Jesus 
 Christ, and him crucified," or in any other of his recorded 
 utterances on the theme which filled his soul. We know 
 the results of such preaching. Converts, in like manner 
 positive and pronounced, were multiplied; believers were 
 confirmed in the faith : churches were established, and the 
 kingdom of Christ was everywhere advanced. If there 
 was wavering or lapsing afterward on the part of any, it 
 was due to other influences than the apostolic preaching. 
 
 How marked the contrast in much of the preaching of 
 to-day! The notion of many seems to be that vague- 
 
THE PREACHING NEEDED 
 
 ness is a prime excellence in a sermon. They are always 
 dealing with the indefinite, speculating about the things 
 that are not known, rather than setting forth the positive 
 things which it is their mission to declare. As a dis- 
 tinguished divine has said: "The sermons of many 
 preachers have degenerated into soft, molluscous and 
 plastic things which may be squeezed by the hearer into 
 any shape, or turned by him in any direction." There is 
 little of the apostolic ring in what is said. Said a de- 
 voted Christian man of his pastor : "I never heard him 
 make a positive assertion in regard to vital religious 
 truth, or, if he did, he qualified it in such a way, before he 
 was through, that it really amounted to nothing." Un- 
 fortunately, not a little modern preaching is open to 
 similar criticism. There is no grip to it. Proceeding 
 from no profound conviction, it makes no profound im- 
 pression. There seems to be nothing really settled or 
 certain in it. It does not move men to action. It is an 
 utter failure in so far as the true ends of the pulpit are 
 concerned. 
 
 The results of such preaching are painful to contem- 
 plate. The people catch the spirit of the preacher's 
 uncertainty, his speculations become their dogmas, his 
 doubts, expressed or only suggested, develop doubts in 
 their minds. Their faith is undetermined, spiritual life 
 stagnates, and unless there be sufficient spiritual vitality 
 in the members of the church to resist the baneful in- 
 fluence, it becomes dead, dead, dead. 
 
 The causes of all this are various. Some have failed 
 to perceive the true function of the pulpit, which is to 
 declare the positive gospel of Christ and him crucified, 
 rather than mere human speculations or secular lore, or a 
 mass of uninspiring negations. The difficulty with 
 others is the radical one of a lack of real conviction in 
 regard to the things of Christ and his Word. They are 
 not fully persuaded in their own minds. The Word of 
 God is not really authoritative to them, the teachings of 
 
200 POPULAR MISCONCEPTIONS 
 
 Christ are not absolutely final. Their creeds abound in 
 interrogation-points, or are made up mainly of negations, 
 the things they do not believe rather than the things they 
 positively hold; or if they have any positive convictions, 
 there is lack of courage to make them known, a shrinking 
 from collision with the subtle, skeptical spirit of the times, 
 or a fear that somebody may be offended if they speak out. 
 Or they yield to a popular clamor for a modified, diluted, 
 easy-going gospel, temporizing and shifting according to 
 the popular breeze, until ultimately, very likely, they lose, 
 as they deserve to lose, the respect of the very persons 
 they seek to please or are so careful not to offend. 
 
 What is needed is first of all a more profound con- 
 viction in regard to revealed truth and the things of 
 Christ, and then courage to make it known. No minister 
 can properly do his work unless thoroughly possessed of 
 and pervaded by the truths he is set to declare. If his 
 mind waver, for instance, as to the absolute necessity of 
 the gospel for salvation; if he is not clear that men with- 
 out it are in imminent peril; if he is undecided as to 
 whether the present life is the only period of probation, 
 it will be impossible for him to preach with real effective- 
 ness or to lead men to ask what they must do to be saved. 
 The preachers who have made their influence most felt 
 for Christ, who have done most toward building up the 
 Redeemer's kingdom in their day and generation, have 
 always been men of pronounced conviction as to the cer- 
 tainty of the things given them to declare, and these 
 things they have declared with all their might. The 
 prophets were well-nigh terrible in their absorbing con- 
 viction of the majesty and truth of their message. The 
 apostles thoroughly believed what they proclaimed. 
 They bore witness to the things they knew. What 
 would Luther and Knox and other reformers, and such 
 men as the Wesleys, Nettleton, Finney, Moody of our 
 time, and a host of others, have accomplished without 
 this profound conviction, and without the positiveness of 
 
THE PREACHING NEEDED 2 OI 
 
 utterance and action naturally growing out of it ? Their 
 energy, heroism and success were the natural outgrowth 
 of their positive faith. Their creeds were positive creeds, 
 and their earnestness was contagious. The fact is, the 
 Christian pulpit has no business to be otherwise than posi- 
 tive. It is no place for negations and obscurations. Its 
 mission is to declare "the everlasting Yea." No con- 
 viction in regard to these things means no power, for no 
 one can communicate profound impulse to other souls 
 unless his own be first filled with it. What is wanted 
 is more of the Pauline "we know/' "we also believe, and 
 therefore also we speak;" more positive apprehension 
 of the Lord Jesus Christ in the preacher's own ex- 
 perience; a faith which really grasps him; a thorough 
 conviction that the gospel is the power of God, and the 
 only power, unto salvation; that "neither is there any 
 other name under heaven, that is given among men, 
 wherein we must be saved;" a burning desire to 
 proclaim the gospel for the salvation of men and for 
 their upbuilding in the faith. Then something in the 
 way of positive results will be accomplished. A noted 
 servant of God was once asked by a young preacher what 
 he should do when he came before his people. "Do?" 
 replied the leader of a hundred revivals, "Do? Make 
 the sparks fly." The man of conviction will make him- 
 self felt wherever he is. Nor will he be likely to wander 
 very far from the true mission of the pulpit when once he 
 gets into it. He will not feel burdened to instruct the 
 people in all the latest phases of scientific development, or 
 theological vagaries as to how men may possibly escape if 
 they neglect so great salvation in this life, or anything of 
 that sort. No! his one absorbing aim, underlying and 
 overreaching all things else, will be to preach the positive, 
 everlasting truth. 
 
 Such preaching as this, positive, pronounced, in regard 
 to things positively and unmistakably declared, would im- 
 part new power to many a pulpit. It would revive the 
 
202 POPULAR MISCONCEPTIONS 
 
 spiritual life of many a languishing congregation, it would 
 most effectively meet existing evils, and do more to clear 
 the atmosphere of the subtle, skeptical malaria which 
 pervades it, than any other means that might be employed. 
 Not many years ago, a young preacher began work in a 
 community which had been almost literally honeycombed 
 with infidel teachings. One day a leading infidel ac- 
 costed him on the street and sought to draw him into an 
 argument about the Scriptures. Said the young 
 
 preacher : "Mr. , I did not come into this community 
 
 to defend the Word of God, I came to declare it. It is 
 its own best defence." And the more skeptical criticism 
 he heard, the more earnestly and emphatically he laid 
 down the positive truths of the gospel. A powerful re- 
 vival soon sprang up, and among the large numbers 
 converted, not a few of the infidels were included. 
 Lyman Beecher once went into a community where he 
 was surrounded by the influences of French infidelity. 
 The leading men in the community were infidels. Said 
 he, "I did not undertake to argue with them. I preached 
 one or two great sermons, to show them that I had big 
 guns and was not afraid of them. After that I preached 
 right to their consciences, and the result was that a 
 great revival of religion came up there, and after that I 
 never heard anything about infidelity." 
 
 But not only is this positive preaching adapted to the 
 work; it is what multitudes are really hungering for. It 
 is not what the Scriptures do not teach, not what they 
 may possibly be construed to teach, not what they do not 
 hinder one from holding, but what they actually and posi- 
 tively do teach. How often such expressions as this are 
 heard : "I am tired of hearing what our pastor does 
 not believe, his doubts, his speculations, and uncertain- 
 ties in religion. I want to know what he does believe, or 
 rather what the Word of God authorizes me to believe, 
 what the certainties of religion are." This is the lan- 
 guage of many a longing heart to-day. If one has 
 
THE PREACHING NEEDED 203 
 
 nothing definite to say in regard to these things, it would 
 be better for him never to enter the pulpit, or at once to 
 leave it, if already in it. 
 
 4. But, lastly, the crowning need of the preaching of 
 the times, to render it in the highest degree effective, is a 
 more thorough anointing or enduement with power by the 
 Holy Spirit on the part of the preachers, to qualify them 
 for the work they are called to perform. There is 
 urgent need of more distinctive preaching of Christ and 
 him crucified, of a more faithful unfolding of the Scrip- 
 tures, and of more of the positiveness of profound con- 
 viction in declaring the truth. Yet, unless the preacher's 
 heart be on fire with love for Christ and for souls, unless 
 he be girded and energized by the divine Spirit as a final 
 preparation for his mission, his preaching will be feeble 
 and barren of spiritual results. 
 
 That there is such a thing as a divine anointing or bap- 
 tism of the Spirit is one of the clearest teachings of the 
 Scriptures. It was this which gave the apostles their 
 marvelous power over men. It was this which gave 
 them their clear insight into spiritual truth, and enabled 
 them to understand the things of Christ as they did not 
 and could not before. It was this which led them to 
 realize the momentousness of their mission, the value of 
 an immortal soul, the importance of its salvation. It 
 was the Spirit coming upon them in power at Pentecost 
 in answer to their united prayers, which transformed 
 them, made them men of mighty faith and courage, 
 enabled them to speak the Word "with all boldness." 
 Peter, who had previously quailed before the simple 
 inquiry of a maid servant, could now stand before assem- 
 bled thousands and boldly charge them with the murder 
 of the Son of God, and press home the truth with such 
 convincing power that three thousand of them were smit- 
 ten with conviction and led to give themselves in loyal 
 allegiance to the crucified but now risen and ascended 
 One whom they had before despised. He could stand 
 
204 
 
 POPULAR MISCONCEPTIONS 
 
 before the hostile Jewish authorities and declare his pur- 
 pose to "obey God rather than men." It was this which 
 nerved the apostles for their life-work of suffering and 
 sacrifice for the Master. It was this that transformed 
 Saul, the persecutor of the saints, into Paul, the mighty 
 champion of the very truth he had resisted; it was this 
 that sustained him through all his imprisonments and 
 scourgings as he went forth determined to know only 
 Jesus Christ and him crucified. No one can read the 
 Word of God without recognizing the fact of a divine 
 anointing, or enduement with power from on high, in the 
 final preparation of the apostles for their work of preach- 
 ing the gospel, while the possibility of a similar spiritual 
 baptism, in kind if not in degree, for God's servants in 
 every age, has been the conviction and more or less the 
 experience of the most successful winners of souls ever 
 since. To this they uniformly attribute their success. 
 It was the Spirit of God, given in answer to their earnest 
 prayers, working in and through them, energizing their 
 minds, attending the truth to the hearts and consciences 
 of those who heard, which wrought so powerfully for 
 their conviction, conversion and upbuilding in the faith. 
 In the light of all this, and of our own experience at times, 
 will any one venture to affirm that there is no such thing 
 as spiritual baptism, a divine enduement with power for 
 God's servants to-day, or that the possibility of it is 
 entirely a thing of the past ? 
 
 At an important denominational assemblage at Oberlin, 
 Ohio, in 1871, the venerable ex-President Finney gave 
 an address by invitation the whole audience rising spon- 
 taneously as he appeared before them on the need of 
 enduement with power from on high for God's minister- 
 ing servants. The following Sabbath, in response to a 
 general desire that they might hear him further in regard 
 to these things, he preached at length in the great First 
 Church. All hearts were swayed by the manifest pres- 
 ence and power of the Spirit, as the wind sways the tree- 
 
R A 
 
 PREACHING NEEDED 
 
 tops of the forest. No one who heard him could dou 
 
 the reality or the possibility of such an enduement, or 
 
 the high privilege and the obligation of the Christian 
 
 ministry to seek it, and that, too, in far larger measure 
 
 than is usually recognized or experienced. What loyal 
 
 servant of Christ, indeed, does not recognize this need for 
 
 himself continually? That this is one of the paramount 
 
 needs in the preaching of the times may more fully appear 
 
 as we listen to some of the current criticism upon 
 
 it. Of one preacher it was said: "His thought 
 
 is clear, his theology appears to be sound, his 
 
 sermons are scholarly, he says many good things, 
 
 but his preaching lacks power." Of another: 
 
 "His preaching does not take hold." Of another: 
 
 "He does not preach as if he more than half believed 
 
 what he says." Of another: "He seems to be satisfied 
 
 with other successes than those of saving souls and of 
 
 building up a sanctified church." Of another: "He 
 
 acts as if uneasy, unsettled, seems to be all the time 
 
 praying, 'Lord, grant that I may sit at thy right hand, or 
 
 at thy left, in some great, influential, desirable, large- 
 
 salaried church,' conveying the impression that he is more 
 
 intent on self -advancement than upon building up the 
 
 kingdom." Of another : "His sermons have no point, no 
 
 well-defined aim. They appear to be prepared much as 
 
 it is said they build ships down in Maine, constructing 
 
 them by the mile. When an order is received, they cut 
 
 off so much, round it off at the bow and stern and send 
 
 it off." Of another : "He seems to have no courage, no 
 
 grit; never comes out decidedly on temperance, the Sun- 
 
 day question, or anything else involving opposition to the 
 
 popular current." 
 
 These criticisms are frequently made by intelligent 
 laymen, not upon all preaching, far from that, but upon 
 altogether too much of it. In general, the difficulty may 
 be summed up as a lack of the spirit of self-renuncia- 
 tion, the lack of conviction, the lack of courage, 
 
2o6 POPULAR MISCONCEPTIONS 
 
 and especially the lack of power on the part 
 of the ministry. There is a lack of just those 
 elements which the Spirit of God is able to supply and 
 does supply when one is prepared to receive them. One 
 may be never so scholarly, able, brilliant, never so attract- 
 ive as an orator, yet without this crowning qualification 
 by the Spirit, his preaching, in so far as the true aim of 
 preaching is concerned, will be an utter failure. It may 
 instruct in science, literature, philosophy, art, but it will 
 never save souls or build up the kingdom. The incident 
 is told of a distinguished divine of Scotland who, at the 
 railway station one day, after becoming weary with wait- 
 ing for the train to move, asked one of the men, "Is 
 there want of water?" "Plenty of water, sir," was the 
 reply, "but it's no bilin'." The main difficulty with much 
 of the preaching of the times is not lack of ability, or 
 culture, or scholarship; the trouble is, "it's no bilin'." 
 
 The vital inquiry is, How may one secure the great 
 boon of a divine anointing or enduement with power in 
 larger measure than most possess it ? 
 
 First, more faith is needed in the Spirit, in his divine 
 personality, in his office and work, one part of which 
 is to do the very thing of which we have been speaking. 
 The unbelief which prevails on this subject is surprising. 
 Second, self-renunciation. Worldly ambition and a 
 divine enduement with power cannot coexist in the same 
 soul. Self must be trampled under foot, heart and life 
 must be consecrated to the one exalted aim, as 
 with Paul; all things else must be made entirely 
 secondary and subordinate. Third, prayer unceas- 
 ing for this one thing, prompted by an all- 
 consuming desire, until the blessing comes. With 
 these simple but radical conditions met, a divine anointing 1 
 will most assuredly follow. The Spirit will be imparted. 
 The soul will be energized for the hieh end set before it. 
 Nor is this something merely for the favored few. It is 
 for all who sufficiently long for it to be willing to pay the 
 
THE PREACHING NEEDED 
 
 207 
 
 price, for it is an expensive blessing, involving often the 
 slaying and putting under foot of dearest aspirations, 
 the casting out of every idol, a perfect self-surrender to 
 God, a price which not all are willing to pay. 
 
 But when the blessing comes, when the heart is fully 
 charged with the Spirit and so with the love of Christ, 
 when one can go forth to his work with deep assurance of 
 the divine presence with him so as to lead men to say, 
 as was once said of a humble Scotch minister, "That 
 man preaches as if the Lord Jesus were at his elbow/' 
 his ministry will be infused with new energy, his preach- 
 ing will be attended with new power, and results will 
 appear in the salvation of souls. 
 
XIII 
 
 POPULAR MISCONCEPTIONS AS TO FOREIGN 
 MISSIONS 
 
 No department of Christian service, no branch of the 
 work of Christ's kingdom, is nobler, grander, more inspir- 
 ing, more fruitful in encouraging results than that of 
 foreign missions. Yet no movement which has sought to 
 extend that kingdom has been more misapprehended than 
 this. While many long-standing misconceptions in 
 regard to it have gradually given place in well-informed 
 circles to more correct and wholesome views, many mis- 
 conceptions still remain in the common thought both of 
 Christian people and the world at large. These miscon- 
 ceptions are a serious hindrance to the speedy evangeliza- 
 tion of the world. There is no doubt that the lack of 
 sympathy and cooperation on the part of many persons 
 in the work of foreign missions, their apathy toward it, 
 the withholding of gifts from it, their prejudice, some- 
 times active opposition against it, may be traced to the 
 erroneous, perverted views of it which they have come to 
 cherish. Hence the importance of an effort to clear away 
 the misconceptions which prevail in the public mind, and 
 to set forth the real truth as to the obligation, the aims, 
 the methods, and the results of foreign missions. 
 
 A misconception which some people still entertain is 
 to the effect that those to whom missionaries are sent are 
 alike ignorant, unintelligent, uncivilized barbarians. 
 This has been true in many instances, as it still is in 
 portions of Africa and in some of the islands of the sea. 
 Here the moral condition of the natives is often appalling. 
 Debasing heathenish customs prevail. The awfulness of 
 social conditions cannot be described. Cannibalism is not 
 
 208 
 
FOREIGN MISSIONS 
 
 209 
 
 yet entirely extinct. But this is far from being the condi- 
 tion of all or even of most of the peoples to whom mis- 
 sionaries are sent. India, Japan and China, where mis- 
 sionary operations are perhaps conducted on the most 
 extensive scale, are lands of ancient civilization; the 
 people there have a history, with records extending back 
 for centuries; a literature also, with not a little that is 
 valuable in it; while in vigor of intellect, in keenness of 
 perception, in ability to learn, they are not, in native 
 endowment, inferior to Western races; in some instances 
 they even excel them. This is not true of all who occupy 
 these lands. In many sections of them the masses of the 
 people are low down in the moral scale, with mental 
 powers correspondingly dulled. It is a significant fact 
 that in some of their institutions of learning often now 
 with American or English educators at the head the 
 very same studies are pursued as in this country, and 
 the students, heathen though they may be, raise and 
 discuss the very same questions upon philosophical and 
 theological themes as do students in institutions in this or 
 in any other enlightened country. In commercial affairs, 
 sometimes in political, there are natives of these countries, 
 which we call pagan, who are as sharp and keen, and as 
 far-reaching in their plans and operations, as are the great 
 merchants and statesmen who enjoy the advantages of a 
 Christian civilization. 
 
 It is a misconception, therefore, to suppose that all the 
 heathen are ignorant and degraded barbarians. 
 
 The degree of intelligence and progress in some of 
 these pagan lands suggests another misconception which 
 has found lodgment in the minds of not a few, viz. : That 
 in such lands as China and India, and in some nominally 
 Christian countries, like Armenia, Mexico, Spain, there 
 is no need of missionary labor; that the people are getting 
 along well enough as they are. 
 
 It is sufficient to say in reply that considerable intelli- 
 gence and some degree of culture do not save any one in 
 
 XIV 
 
2io POPULAR MISCONCEPTIONS 
 
 heathendom, any more than they do here at home, or 
 in any other Christian land. The truth is, unregenerate 
 human nature in civilized paganism is like unregenerate 
 human nature elsewhere. According to the testimony 
 of those who are well informed and most competent to 
 judge, the Scripture description of the human heart as 
 "deceitful above all things, and . . . desperately 
 sick," is emphatically true of the heathen world at its best. 
 If in the better pagan countries there is less of that grosser 
 external sin which prevails among the more degraded 
 races, it is by no means lacking; while the subtler, more 
 hidden sins of the heart, deception, lying, perjury, 
 covetousness, selfishness, pride, lustful desire, indifference 
 to suffering and want in others, abound to such a degree 
 and are so deeply ingrained in the nature of those who 
 commit them as to render it exceedingly difficult to 
 impress moral and spiritual truth upon their minds. 
 Corruption in both public and private life is universal. 
 Degrading superstitions prevail, moral standards and 
 ideals of righteousness are low. Life stagnates. The 
 existing religious systems, while containing some truth, 
 are not morally uplifting. Hinduism has been called a 
 deification of cruelty, lust and murder. Woman is 
 degraded by its influence. The foundations of life are 
 rotten. Neither in Hinduism nor in Brahminism nor in 
 Confucianism, is there any power to renovate and trans- 
 form the lives of men. These religions have all been 
 tested for centuries, and have been found wanting. Sin, 
 ruin and despair still brood over the foremost of the 
 pagan countries as when Christ came to redeem the world. 
 The one conspicuous lack of the heathen systems is the 
 power to regenerate the heart or to transform character 
 and life, to bring peace and comfort to the troubled and 
 sorrowing soul. The same is true of the emasculated 
 Christianity of those nominally Christian lands where 
 the religion of Jesus has degenerated into a mere form 
 and is without vitality or spiritual power. 
 
FOREIGN MISSIONS 211 
 
 Even in the most enlightened lands, with all their 
 Christian institutions and varied moral agencies, there is 
 still need of the most earnest and aggressive effort. No 
 one thinks it unnecessary. Much more, then, is the 
 gospel needed in these other lands where Christianity has 
 not been established, or where Christian influences are as 
 yet but few and relatively feeble. The gospel is needed 
 to regenerate men, to lift up and purify society, to awaken 
 the higher aspirations, to present lofty ideals of righteous- 
 ness, and to make known the rich resources of grace in 
 Jesus Christ by which these ideals may be realized. The 
 gospel is the heaven-given remedy for the sins and ills 
 of the world. Its path has always been the path of 
 progress, mental, moral, social, civil, national. It is in 
 accord with the nature of Christianity that those who 
 have experienced its blessings should be eager that the 
 whole world should possess them. 
 
 That Christianity is not needed in the more advanced 
 pagan or nominally Christian lands cannot be true. In 
 the highest and truest sense, it is the "White Man's 
 Burden" to alleviate their moral condition by giving them 
 that which includes in itself all blessings, the gospel of 
 Jesus Christ. 
 
 Another erroneous view a misconception which is not 
 often met with in intelligent circles is to the effect that 
 almost any one who is possessed of piety will do for 
 missionary service, whatever may be his deficiencies in 
 other respects; that one who may not be fitted to succeed 
 in the Christian ministry or in any form of Christian 
 service at home may yet be sent abroad; that therefore 
 our foreign missionaries as a class are inferior men. 
 Such misconceptions as these have no grounds upon which 
 to rest. In view of the many-sidedness of missionary 
 operations as now conducted and in view of the intel- 
 ligence and mental acumen of many of the peoples to 
 whom the gospel is sent, there is need of and demand 
 for the best, the brightest, the most thoroughly equipped 
 
212 POPULAR MISCONCEPTIONS 
 
 men available. The high character and quality of mis- 
 sionaries as a class is abundantly and indisputably attested 
 by the results of their labors, and by the testimony of 
 those most" competent to judge. "There is no class of 
 men upon the earth, whether considered as scholars, or 
 philanthropists, or as gentlemen, who have earned for 
 themselves a more distinguished reputation." Such is 
 the tribute to foreign missionaries, in the Smithsonian 
 Contributions to Knowledge, and this is but one of many 
 similar tributes to be gathered from other equally trust- 
 worthy sources. Says the Earl of Shaftesbury, "I do not 
 believe that in the whole history of missions, I do not 
 believe that in the history of diplomacy, or in the history 
 of any negotiations carried on between man and man, we 
 can find anything equal to the wisdom, the soundness, 
 and the pure evangelical truth of the men who constitute 
 the American mission to Turkey." And, he might have 
 added, to any other land to which Christian missionaries 
 have gone. 
 
 The standard of qualifications for the missionary serv- 
 ice has been steadily rising. Not every one who now 
 applies to be sent abroad is accepted. There is need of 
 sound learning and the best scholarship. The Bible and 
 other valuable books are to be translated into languages 
 which, in many cases, must first be reduced to writing. 
 Instruction is to be given in colleges and theological 
 seminaries, in training converted natives to be preachers 
 and teachers and to be leaders among their people. There 
 is need of sound judgment and the highest wisdom in 
 dealing with the difficult and perplexing questions which 
 constantly arise on mission fields, and which the mis- 
 sionaries must face and settle. There is scope for large 
 executive ability in missionary service. There is, in fact, 
 demand for all the talents one may possess, talents of the 
 highest order, if one would be a successful missionary 
 in these modern times. One must be preacher, educator, 
 bishop, editor, translator, manager, a wise counselor, a 
 
FOREIGN MISSIONS 213 
 
 religious statesman. For this many-sided service only 
 such men as are most likely to succeed at home are now 
 sought for foreign fields. There is also call for the 
 services of intelligent and efficient laymen in this 
 work, and their usefulness is being more and more 
 demonstrated. 
 
 Still another misconception is, that the heathen nations 
 are eagerly waiting for the gospel, stretching out their 
 hands to receive it, crying out, "Come over into Mace- 
 donia, and help us." It would greatly simplify the work 
 of foreign missions, would relieve it of many of its 
 greatest and most determined hindrances, were this true. 
 Unfortunately, it is not true. The mass of people in 
 the heathen world are not eager for the gospel, are 
 satisfied with what they have, knowing nothing better, 
 and are inclined to resent, rather than otherwise, any 
 interference with long-established customs and beliefs. 
 It is this satisfaction with what they have, this lack of 
 desire for Christianity, this indifference to its promised 
 blessings, which constitutes one of the greatest obstacles 
 to the progress of foreign missionary work. 
 
 It may be true that a few persons in these lands are 
 dissatisfied with their condition and are prepared to listen 
 appreciatively to the proclamation of the new faith and 
 to embrace it, as offering to them a surer hope for the 
 future than they now have, or at least more comfort and 
 help for the present. It is this class which the missionary 
 first of all seeks to discover and reach, but in some fields 
 the number of such persons seems to be very small ; some- 
 times, apparently, there are none at all. Usually the 
 desire for something better than the religion one possesses 
 must be awakened before the gospel can be appreciated. 
 
 It is only in the sense of the real, though unconscious, 
 need of the gospel on the part of the heathen that they 
 can truthfully be said to be stretching out their hands to 
 receive it. Missionaries seek to meet this need of the 
 human heart, even if the heathen themselves do not 
 recognize it. 
 
214 POPULAR MISCONCEPTIONS 
 
 Another misconception is that some faiths, like Moham- 
 medanism, Confucianism, Hinduism, Brahminism, will 
 never succumb to Christianity; that it is useless to try to 
 convert nations to the Christian faith which can boast 
 of religious systems which were hoary with age when 
 Christianity was brought into the world, systems which 
 are deeply rooted in the life and habits of thought and in 
 the prejudices of their adherents. 
 
 As a matter of fact, not a few adherents of these ancient 
 faiths have already yielded their allegiance to Christianity, 
 which is conclusive proof that, while it may be difficult, 
 it is not impossible to reach devotees to those faiths with 
 the truth as it is in Jesus. They may not be converted 
 in masses. This is not the divine plan. The gospel is 
 designed for individuals, and it is given to them one 
 by one. Sometimes, though rarely, circumstances are 
 favorable to the wining of large numbers. Although the 
 adherents of some systems may be more easily accessible 
 to the truth than others, it is not true that any pagan 
 religion is an absolute barrier against Christianity, or 
 that it is impossible to overcome it. More and more it 
 is being demonstrated that Christianity is fitted, as it was 
 designed, to be the universal religion, and that it is 
 destined, ultimately, to supersede all other religions. It 
 has world- wide or universal elements in it such as no 
 other possesses. It meets perfectly the needs of universal 
 human nature. This is not true of any other religion 
 which exists. Christianity is the exact counterpart of the 
 soul's cravings, in whatever condition, or land, or age. 
 All this points to its ultimate supremacy and prevalence. 
 Its aggressiveness, its innate potency, its wide-spreading, 
 ever-expanding: dissemination, and its marvelous victories 
 over mighty obstacles are fast verifying God's promise 
 that Christ's kingdom shall be universal. It may require 
 time to bring this about, but we are not to forget that 
 with the Lord a thousand years are as one day. 
 
 The answer in general to all pessimistic views in regard 
 
FOREIGN MISSIONS 2 I$ 
 
 to the ultimate triumph of Christianity should be, 
 "Ye do err, not knowing . . . the power of 
 God." Mission work is full of surprises so is all 
 Christian work but these surprises meet us more fre- 
 quently in work abroad than here at home. This has 
 been its history. Witness the conversion of the Karens 
 as the result of the preaching of Judson; the great re- 
 vivals in the Hawaiian Islands; the conversion 
 of the Lanthals and of hundreds of thousands in 
 the Baptist mission to the Telugus ; the transformation of 
 the Fiji Islands within a single generation; and the steady 
 progress the gospel is now making both in Japan and 
 China. Nothing in the heart of man is too difficult for 
 the grace of God to overcome; no obstacles to the progress 
 of Christianity in the world are too stubborn for the 
 providence of God to surmount. Thus it has always 
 been; thus it will continue to be. 
 
 Another fact to be taken into account is this, that many 
 of these ancient faiths are showing signs of decay, while 
 Christianity was never more vital, virile, vigorous, never 
 more confident, making greater gains or winning more 
 striking victories than at the present time. No religious 
 system of the world has power permanently to stay its 
 progress, or to hold out against it. 
 
 Still another misconception is that the various pagan 
 systems and religions are all error, that there is no truth 
 in them. This is a mistake. As knowledge of these 
 systems has increased, it has been discovered that, together 
 with all that is erroneous and false in them, much truth 
 is mingled, now more, now less, always some. The 
 science of Comparative Religion is rendering valuable 
 service through the information it is bringing to light 
 in regard to these old religions. The ethical ideals of 
 some of them are a surprise. In them we are glad to 
 recognize many of the universal instincts, the moral intui- 
 tions, which are common to the race, the cravings of 
 humanity after spiritual experiences. Many of the truths 
 of natural religion are brought out in them. 
 
2i6 POPULAR MISCONCEPTIONS 
 
 Yet with all the truth contained in these ancient systems 
 of religious faith, much error is commingled with super- 
 stition and a vast deal of useless rubbish, some of it worse 
 than useless, while the one great lack in them all is that 
 which men, when spiritually awakened, most need and 
 desire salvation. They lack motive, transforming 
 power, grace to overcome sin. On the other hand, 
 Christianity includes all the truth there is in any and 
 all these pagan systems, and adds a vast deal more. It 
 discloses all that the human soul needs to know for its 
 highest present and eternal welfare. Above all, it is 
 able to save men from sin, to rescue them from its 
 thraldom. This is its supreme, distinctive feature. In 
 this, as in all other respects, Christianity towers infinitely 
 above all the faiths, so-called, of the world. We may, 
 we should, cordially admit all the truth, all the good there 
 is in these old faiths, as Paul did in the faith of the 
 Athenians, yet, when this has been done, there remains 
 a mighty gulf between them and the Christian faith. In 
 its ideals, in its motives, in its aims, especially in its 
 power of redemption in which it stands alone 
 Christianity rises infinitely above all the religious systems 
 of the world. It gathers up into itself all the truth there 
 is in other systems of religion, adds to it direct revelations 
 from God, which enable men to realize in the life that now 
 is their own highest aspirations, and which bring them 
 into lasting harmony with their Creator. The religion 
 that can do this must be universal. 
 
 A misconception which is frequently expressed is to 
 the effect that only when all the heathen at home are 
 evangelized will it be time to think about the conversion 
 of the rest of the world. 
 
 This is a narrow, selfish, unintelligent view to take of 
 Christ's kingdom and its advancement, and of our own 
 obligation with reference to its extension. Christ di- 
 rected the disciples to go into all the world and declare the 
 gospel message to all the nations. The command holds 
 
FOREIGN MISSIONS 217 
 
 good for to-day. The whole world lieth in wickedness 
 still, and if Christian people do not send the gospel to 
 those in darkness, who will ? It is true there are plenty 
 of heathen at home, not only among the lowly and de- 
 based, but among the refined and cultured as well. But 
 in countries like ours, the gospel message has been 
 published, is being published, with ten thousand churches 
 constantly open to all classes and conditions of people, 
 and constantly inviting them in. It is not as if they had 
 no opportunity, no invitation, no one to care for them, 
 no means of knowing the truth. They may accept the 
 blessings of the gospel if they will. It is not so in these 
 distant lands. Millions of the people there have never 
 heard the glad tidings of salvation. The gospel messen- 
 gers are very few, the people are perishing in their sins, 
 and no helping hand is stretched forth to save. The 
 responsibility is laid upon Christians to give the gospel 
 to peoples less favored than those of their own lands. 
 This is the way the apostles understood their commission, 
 this is the interpretation which the Church should give to 
 its commission to-day. The apostles began their 
 evangelizing work at Jerusalem, but they did not stop 
 there. They went on beyond the bounds of their own 
 land. Yet the work at home was not neglected. Those 
 who had received the gospel were expected to communi- 
 cate it to others about them, and they did so. They 
 helped to promote the kingdom where they were, while 
 the apostles went forth to introduce the gospel leaven into 
 other lands, that thus the work might progress in every 
 place at once. If there were a dearth of Christian work- 
 ers at home in this age, missionary indifference might be 
 excused. Some of these workers are interested in one 
 form of service, some in another; some in home missions, 
 some in foreign. Provision should be made for the 
 gratification of the foreign missionary impulse. 
 
 The truth is, Christian missions is but another term for 
 aggressive Christianity. All true missionary work is but 
 
2i8 POPULAR MISCONCEPTIONS 
 
 an extension of Christianity, and the only difference be- 
 tween the home work and the foreign is merely a 
 difference in geography. Christ's directions to his dis- 
 ciples of old, and his directions by his Spirit and his 
 providence to all his believing ones to-day, are to extend 
 the knowledge of the gospel as rapidly as possible, by all 
 means at command, to the ends of the earth to the re- 
 motest bounds of the home land, and to all the less favored 
 peoples in all quarters of the globe. The true spirit of 
 Christianity is to desire and to seek that others every- 
 where, the world over, enjoy the same blessings which 
 Christian people themselves have received. Further- 
 more, it is a notable fact, often observed, that where most 
 interest prevails in the foreign work, there is also most 
 appreciation of the needs of the work at home, and most 
 is done for the home field. On the other hand, it is too 
 often the case that those who object to "giving for foreign 
 missions are not noted for their generosity for Christian 
 work at home. If they were always zealous and generous 
 in seeking to convert the heathen at home, there would 
 be less inconsistency in their attitude toward work among 
 the heathen abroad. 
 
 A misconception which prevails with some, and to 
 which expression is frequently given, is to the effect that 
 it requires a dollar sometimes the amount is put at two 
 dollars to get one dollar to the heathen ; in other words, 
 that an altogether undue proportion of that which is 
 contributed for foreign missions is absorbed in the 
 expenses of administration. 
 
 It is easy to show by facts which are readily accessible 
 that such statements as these are wild and reckless. Take 
 the American Board, for instance, one of our oldest and 
 best known foreign missionary societies. Its reports 
 show have shown for years that of every dollar con- 
 tributed for the work abroad, ninety-two and a half cents 
 are expended on the field. The remaining seven and a 
 half cents are needed to cover the cost of collecting and 
 
FOREIGN MISSIONS 219 
 
 transmitting the money, including the home agencies, 
 office-rent, correspondence, postage, publications to dis- 
 seminate missionary intelligence, and the salaries of those 
 who devote all their time to the home department of the 
 foreign work. These are the expenses of administration. 
 Is that an extravagant expenditure ? How many purely 
 business enterprises, doing as large a business, one extend- 
 ing over a greater portion of our own country and carry- 
 ing on operations in twenty countries abroad, can make a 
 better showing than that? And what is true of the 
 American Board is no doubt true of foreign missionary 
 societies in other religious bodies, while, if the receipts 
 for foreign missions were doubled or trebled, the expenses 
 of administration would be proportionately less. 
 
 No great benevolent or other enterprise is more 
 economically administered than that of foreign missions. 
 An acquaintance with the facts in the case would quickly 
 dispose of the charge of extravagance in the matter of 
 administrative expenses of our foreign boards. 
 
 It is a misconception that there is nothing in missionary 
 life and experience at all to compensate for the sacrifice 
 involved in becoming a missionary the giving up of 
 home and friends and native land, the privileges and 
 enjoyments of a Christian civilization, to bury oneself 
 among a strange people, in a far distant land, with grave 
 difficulties and obstacles constantly to be encountered. 
 
 Such a view of foreign missionary work loses sight of 
 the fact that those who engage in it do not do so unwill- 
 ingly, or merely from a hard sense of duty. They are 
 not uninformed as to the nature of the work they under- 
 take, its hardships, its sacrifices, the deprivations involved 
 in it, or the loneliness to which they are likely to be 
 exposed from limited companionship. But, impelled by 
 their love to Christ, desirous of devoting their lives to his 
 service, and drawn to this form of service in particular, 
 they go forth voluntarily and cheerfully, assured, as they 
 go, of the blessing and the sustaining grace of God. As 
 
220 POPULAR MISCONCEPTIONS 
 
 they labor on, as they witness the manifestations of God's 
 grace, observe the unfolding of his providence, their in- 
 terest in the work grows, their minds and hearts are filled 
 with it, they appreciate the grandeur and the glory of it, 
 it occupies all their time, their energy, their thought. 
 Gladly do they give to it all their strength, and almost 
 invariably, after visiting their native land for a season of 
 needed rest, do they find themselves eager to return. 
 
 Then, too, there are the reactive benefits of the work 
 itself. The views of the missionaries are broadened, 
 their knowledge is increased, all their powers are called 
 into exercise and are correspondingly strengthened. 
 Much depends upon the missionary himself as to the de- 
 gree of profit which he derives, but to one who is eager 
 for self -improvement there is every facility. As to 
 spiritual experience, one is brought into peculiarly close 
 relations of fellowship with God. One is more con- 
 sciously dependent upon him in the foreign field than 
 at home; the promises mean more; one is led to appro- 
 priate them more fully: so that, on the whole, while not 
 indifferent to the hardships and deprivations of his work, 
 the missionary has meat to eat of which the world, even 
 the Christian world, knows nothing. The compensations 
 of missionary service are abundant and constant to him 
 who has a heart to appreciate them, while no Christian 
 workers, as a class, appear to be happier than foreign 
 missionaries, as none are likely to receive a more star- 
 studded crown of rejoicing at the end. 
 
 Still another misconception with many is that it is 
 practically impossible to awaken in our churches a deep, 
 live interest in foreign missions. It is not so. What 
 has been done can be done again. Many churches have 
 been aroused to the importance of this work. No subject 
 is more interesting to them, no topic when announced 
 calls out so hearty a response or so large an attendance. 
 This is far from being the case in all churches. Often 
 the reverse is true. The difficulty is, many churches 
 
FOREIGN MISSIONS 221 
 
 have not been informed as to the facts. Missionary in- 
 telligence has not been kept persistently and in attractive 
 form before them. Little pains have been taken wisely 
 to cultivate an interest in the foreign field. No theme 
 is more interesting in itself, none is more fascinating if 
 properly presented, no narrations are more thrilling than 
 accounts of missionary labor. What is there in the 
 annals of religious life and work at all comparable with 
 the history of the beginnings, the progress, the triumphs 
 of missionary work in such fields, for instance, as 
 Madagascar, India, on many groups of islands in the 
 Pacific, like the Fiji, the Society, the Hawaiian Islands, 
 the New Hebrides, and in New Zealand? 
 
 The truth is, there is no enterprise in the world to-day 
 so great, so grand, projected on so magnificent a scale, 
 as that of foreign missions, and no enterprise is so 
 uniformly successful. It seeks to introduce and to estab- 
 lish a Christian civilization in lands destitute of them, to 
 give a Christian literature, Christian education, Christian 
 influences and Christian institutions of every kind, to 
 countries which have no knowledge of them. Marvelous 
 triumphs have been already won, and every mail brings 
 tidings of further victories for the cause of Christ. In 
 such circumstances, no church can be regarded as abreast 
 of the times which is not interested and fully informed in 
 regard to foreign missions. No pastor can be said to be 
 doing his duty who does not keep missionary intelligence 
 before his people. No Christian layman can properly be 
 regarded as intelligent who is without information in 
 regard to modern church history as it is developing in 
 the distant lands to which our missionaries are sent. 
 Churches and people can be interested. It is culpable in 
 the highest degree not to be interested. 
 
 Having noticed various misconceptions in regard to 
 foreign missions, we next inquire as to the true aim of 
 Christian work abroad, its motives and the ends which it 
 
222 POPULAR MISCONCEPTIONS 
 
 strives to attain. Various views have prevailed, various 
 views have impelled to effort. Many of the pioneers 
 of modern missions, even, have gone forth with no very 
 clear conception as to just what they were to accomplish. 
 They were obeying Christ's last command, yet with but 
 an imperfect idea of what that command involved. It 
 was only as the work advanced that it gradually became 
 manifest how comprehensive Christ's direction really is, 
 how many-sided is the work of foreign missions, and how 
 great the importance of system and the wise adaptation 
 of means to ends in its prosecution. 
 
 First, as to the aim of foreign missions. It is not, 
 primarily, the overthrow of false religious systems in 
 pagan lands. These systems will be overthrown if 
 Christianity prevails, but the work of foreign missions, 
 as now conceived, is positive rather than negative. The 
 main stress is laid upon building up the Christian faith, 
 rather than tearing down false systems of faith. The 
 aim is to explain and set forth to the heathen the unknown 
 God, whom many of them, like the Athenians of old, 
 ignorantly worship, rather than to prove to them the 
 falsity of their own beliefs. This latter is done, incident- 
 ally, but this is not the primary purpose of foreign 
 missions. Yet in the very process of building up the 
 new, the old will necessarily be gradually undermined and 
 overthrown. 
 
 Nor is it the aim of foreign missions to build up the 
 Church as an organization. Unquestionably, ambition 
 to do this actuated much of the earlier work of Christian 
 missions. Not that individual conversion was neglected, 
 but that the dominant idea rather was the enlargement, 
 the strengthening of the Church as the organized body of 
 Christ. Everything was made to bend to that. That 
 which is emphasized now in foreign missionary work, and 
 which it was manifestly designed should be emphasized, 
 is the winning of men to Christ, building them up in 
 righteous character, and establishing Christian influences 
 
FOREIGN MISSIONS 
 
 223 
 
 and Christian institutions permanently among the people. 
 This is the central idea in the foreign, as it is in the 
 home work. As a result, the Christian Church cannot 
 fail to be strengthened, but this is not, of itself, the 
 primary aim in foreign missions. 
 
 Nor, again, is the aim of Christian work abroad merely 
 philanthropic a purpose to give the heathen the advan- 
 tages of a higher and better civilization, or to promote 
 improved social conditions among them. All this is sadly 
 needed, it is a noble impulse which impels to an effort 
 to supply the need, and when Christianity is established 
 such results are invariably produced. But it is not the aim 
 of foreign missions, directly, to bring about such results. 
 Properly speaking, these are the fruits of Christianity. 
 The surest way to civilize the heathen is to Christianize 
 them. As they become Christian disciples, the desire 
 for improved conditions in every aspect is awakened, and 
 they are led to seek them. What civilization can do 
 without Christianity we see illustrated in the moral cor- 
 ruption of the Roman Empire. What Christianity can 
 do without civilization, or how, rather, Christianity 
 stimulates and promotes civilization, has been demon- 
 strated repeatedly in modern mission fields. Both 
 civilization and Christianity are needed, but Christianity 
 in its full significance includes civilization. In order to 
 lay foundations for the truest and most enduring civili- 
 zation, there is need that men first be regenerated. 
 
 Once more, the work of foreign missions is not 
 primarily to save the heathen from perdition. They 
 will be saved from perdition if they accept Christ's gospel, 
 but this is a result, not the primary aim. This as a 
 motive was emphasized formerly more than it is at pres- 
 ent. There is abundant ground for apprehension respect- 
 ing the future state of the heathen, since most of them, 
 even without the knowledge of Christianity, have sinned 
 against the light of nature and of conscience. But the 
 main stress is to be laid not upon the negative, but upon 
 
224 POPULAR MISCONCEPTIONS 
 
 the positive aspects of redemption. The aim in Christian 
 work abroad, as in Christian work at home, is to persuade 
 men to forsake sin and embrace Christ, and then to build 
 them up in righteous, Christlike character. As this 
 is done, the peril of sin grows correspondingly less. 
 This is a natural consequence, a result of faith. Men 
 are thus saved to themselves, to society, to the world 
 while they live, and saved to God with an everlasting 
 salvation in the world to come. Thus the scope of 
 Christian work in pagan lands, as at home, is far broader 
 than simply to save men from perdition. They are saved 
 from perdition through accepting Christ, but the blessings 
 of salvation are of vastly wider range than this alone. 
 They have to do with the developing of the loftiest possi- 
 bilities of human nature, both for this life and the next. 
 
 We have been speaking of what the aim of foreign 
 missions is not. Positively, the aim of foreign missions, 
 as of Christian work at home, and as was the gospel's 
 aim in the beginning, is undoubtedly the saving of men. 
 The Son of man came into the world to seek and to save 
 that which was lost. He laid the same responsibility 
 upon his followers. They were to go into all the world, 
 making disciples of all nations, and teaching them to 
 observe all things whatsoever he had commanded them. 
 They were to make proclamation of the glad tidings to 
 men everywhere and were to seek to win them to Christ 
 and to a higher and nobler life. Rescue from thraldom 
 to sin was now possible. Faith in .Christ was the 
 victory; his grace was available, and was adequate to 
 secure it. Nor was there any other name than that of 
 Christ whereby redemption was possible. 
 
 This, then, is the supreme object of foreign missions, 
 the saving of men; salvation in the full, broad sense 
 saving from sin and its perils, but at the same time 
 developing all the graces of Christian character, all the 
 higher possibilities of their nature, all the rich experi- 
 ence of a full spiritual life. It is to save men to them- 
 
FOREIGN MISSIONS 
 
 22$ 
 
 selves, to society, to the world, to God, to save them 
 with an everlasting salvation, for the glory of God, that 
 as soon as possible he may be recognized as King of kings 
 and Lord of lords over the heathen, as over the Chris- 
 tian world, that foreign missions exist. 
 
 So, then, it is not the primary aim of foreign missions 
 to overturn the strongly entrenched pagan systems, 
 although it is inevitable that in due time they will be 
 supplanted by Christianity. It is not to build up the 
 visible, organized Church, or any branch of it, important 
 as the Church may be as an agency to promote Christian 
 ends, and as, from the nature of the case, it must be 
 built up as the work of missions advances. It is not 
 philanthropic work primarily, to give the heathen a better 
 civilization and better social conditions, though this, too, 
 must inevitably result from the introduction of the gospel. 
 It is not primarily to save the heathen from perdition, 
 though by accepting the gospel they will be saved from 
 it. The central ' aim of foreign missions, an aim which 
 is never to be lost sight of, is to save men. It is to 
 evangelize the nations, it is to bring a sinful world back 
 to God. It is to make known Christ and his salvation to 
 those Who are now ignorant of them, make them known 
 to all classes and conditions of men the lowest and most 
 debased as well as the highest, to man as man. After 
 men have accepted the gospel and become disciples of 
 Christ, its aim is to train them in the new life, root and 
 ground them in the truth, show them how to grow in 
 holiness and Christlikeness of character, and to become 
 in turn evangelists and benefactors to their own people. 
 It is to introduce into heathen lands, whether the more 
 advanced or the more degraded, all the forces of the 
 gospel, all the influences and agencies of a Christian 
 civilization, that thus their condition may be improved 
 materially, socially, mentally, morally, spiritually; that 
 the best that is in them may be developed; that all the 
 riches of God's grace may be imparted to them, and that 
 
 XIV 
 
226 POPULAR MISCONCEPTIONS 
 
 this work of renovation and moral elevation may be 
 carried on among their inhabitants permanently. 
 
 This is the great, grand aim of foreign missionary 
 service, this is what is involved in it as it is now under- 
 stood by the churches, and as Christ intended it should 
 be understood when he gave his last command to his dis- 
 ciples to go forth into all the world and make disciples 
 of all nations, teaching them to observe all things whatso- 
 ever he commanded them. To realize this purpose 
 requires courage, faith, patience, for gigantic obstacles 
 are in the way, and a long time will be required to remove 
 them; but in response to Christ's call, in his command, 
 in his providence, by his Spirit, and prompted by love, 
 men have gone forth consecrated, enthusiastic, heroic, 
 braving untold hardships often, until now the heralds of 
 salvation have penetrated into all the dark places of the 
 earth, multitudes have been won to Christ and are them- 
 selves pressing forward the work with ever-increasing 
 momentum and power. 
 
 We turn next to consider how this work of foreign 
 missions is carried on, the methods and the agencies 
 employed, what wisdom and efficiency in its prosecution 
 have been gained from experience. Many misconcep- 
 tions prevail in regard to Christian service abroad, 
 rather, there is a woful lack of information respecting it. 
 
 In observing the methods now employed in the dis- 
 charge of the duties of this service, we cannot fail to see 
 that they are the outcome of an evolutionary process. At 
 first, ideas of what was to be done were crude, methods 
 were imperfect and inadequate, mistakes and failure were 
 frequent. Yet out of this experience the nature and 
 needs of foreign fields have become so well understood, 
 and the work itself so systematized, that now it is possible 
 to conduct it with a statesmanlike grasp of the situation, 
 with a wise adaptation of the best means at command to 
 the ends which we desire to reach. 
 
FOREIGN MISSIONS 
 
 227 
 
 A century ago there was little or no organization in the 
 work of missions. Individuals went where they pleased, 
 worked as they chose, were supported according to 
 no fixed plan. Sometimes they provided for themselves, 
 sometimes they depended upon those to whom they went, 
 sometimes they were sustained by churches or friends at 
 home. Faithful work was done, but it is hardly to be 
 supposed that by such haphazard, irregular methods the 
 largest and best results be realized. Later there 
 came to be more system; aggressive work was undertaken 
 in a more orderly way, according to well-defined prin- 
 ciples; missionaries went forth under definite instructions 
 and with support assured; until now, through wisdom 
 gained by experience, the duties of those who go abroad 
 and of those who remain at home are clearly defined. 
 The duty of those who remain at home is to provide 
 suitable men, secure the means for their support, take 
 general supervision of those who go abroad, although 
 not in any such way as to hinder their essential freedom 
 of action. Many of the denominations have their 
 foreign missionary organization or board. In fact, there 
 is scarcely a denomination of any size or influence in this 
 country which is not represented in one or more mission 
 fields. Some missionary organizations are independent 
 of church or ecclesiastical control. Each of these 
 various organizations adopts such methods and plans at 
 home to awaken and sustain missionary interests, to 
 select suitable men, and to procure the necessary means, 
 as experience has demonstrated to be wise. The present 
 methods of administering the home side of the foreign 
 service have been gradually evolved. 
 
 This is true, also, of methods of work abroad. Experi- 
 ence has been the teacher. The practical methods of 
 to-day are far in advance of those which were formerly 
 employed, while the efficiency of the work has corres- 
 pondingly increased. Usually the missionaries of a 
 particular society, occupying a certain territory, consti- 
 
228 POPULAR MISCONCEPTIONS 
 
 tute what is called a mission. This mission is simply an 
 association of missionaries on the field, and is really a 
 branch or auxiliary of the board at home, "organized for 
 the more methodical conduct of work in the field, and for 
 the decision of such questions as arise which cannot be 
 conveniently referred to the home society." This mission 
 meets annually or oftener, at some station, and transacts 
 such business in the interest of the work as properly comes 
 before it. The mission station is a section or portion 
 of the general mission. It is usually located in a city, 
 with a considerable section of the country around as the 
 field of its operations. An out-station is subordinate to 
 the station, as the station is subordinate to the mission. 
 In all branches of the work converted natives, wisely 
 selected, are employed as helpers. Some of these natives 
 develop a high degree of ability. 
 
 The first work of the missionary abroad, after familiar- 
 izing himself with the language unless the field to which 
 he goes is one in which the work is already furnished 
 with the usual missionary agencies is evangelistic. 
 The aim is to make the people aware of their spiritual 
 needs, and then to present Christ as the one by whom 
 these needs are to be met. This evangelizing work has 
 been carried on through personal intercourse; by visiting 
 the people at their homes ; by preaching as there has been 
 opportunity, in a street, or public square, or other place 
 where men congregate, at a private house, or in a public 
 hall; by the distribution of the Scriptures or portions of 
 them or tracts, where the natives are able to read ; through 
 medical assistance, which is one of the surest means of 
 gaining access to the people; through the agency of 
 women for women a most important branch of mis- 
 sionary work in those countries where women are other- 
 wise inaccessible. As a result of these various methods 
 of coming into personal contact with the people and 
 presenting to them their spiritual needs, many have been 
 won to Christ. Sometimes this evangelizing work is 
 
 
FOREIGN MISSIONS 229 
 
 confined to a particular city, sometimes it is carried on 
 in a number of places by tours among the people. It is 
 in some such ways as these that missionaries come into 
 vital contact with the natives and give them the gospel 
 message the first time they go among them. In this 
 way a foundation for future work is laid. Then other 
 agencies are set in operation. 
 
 After conversion, the native Christian character is to be 
 developed. This is a matter of the first importance in 
 view of the conditions of life which surround these 
 immature believers, and of the customs and vices with 
 which they have always been familiar. Careful, long- 
 continued training is required. In training men for 
 domestic, social, civic duties, and in providing for the 
 extension of the work and its permanence through native 
 agencies, various methods are employed. 
 
 One of them is education. In its earlier and more 
 rudimentary stage this educational training may be fur- 
 nished by expository preaching or Bible-class instruction. 
 The Christian homes of the missionaries are also very 
 helpful in this connection. Through their uplifting 
 influences they serve a purpose corresponding to that of 
 "social settlements" in our cities at home. Later, as 
 the work advances, schools are established. These 
 schools are of all grades, according as the need develops, 
 from the kindergarten to the university. Not only do 
 these schools give opportunity for the instruction of the 
 children of families brought under the influence of the 
 gospel, but also for the training of native teachers and 
 preachers and helpers to assist the missionaries and to 
 become leaders among their own people. In this way 
 there have gradually grown up at missionary centers 
 various educational institutions, many of which compare 
 favorably with similar institutions at home. These 
 institutions at first manned by the missionaries are 
 gradually given more or less, as the situation warrants, 
 into the hands of natives who have proved their ability 
 
230 
 
 POPULAR MISCONCEPTIONS 
 
 to teach. Boarding-schools and day-schools for both 
 boys and girls are to be found almost everywhere in mis- 
 sion fields. Industrial schools, too, have been introduced 
 more recently, and have proved to be exceedingly valu- 
 able. In some cases Christian institutions have been 
 established and maintained upon a basis entirely inde- 
 pendent of mission boards, and have exerted large in- 
 fluence. Robert College, at Constantinople, is a notable 
 instance. 
 
 Another phase of educational work in connection with 
 foreign missions is that of Bible translation and distribu- 
 tion. This is one of the first needs. It has often been 
 a difficult work to reduce barbarous tongues to writing, 
 and then to make translations into them, but now all 
 important mission fields are supplied with the Scriptures, 
 entire or in part, in the native tongue. Other valuable 
 works have also been translated, frequently religious 
 papers are published and circulated. Thus gradually a 
 Christian literature is provided. Bibles, books of devo- 
 tion, hymns, Christian instruction, commentaries, 
 tracts all these and many other works are made accessi- 
 ble to those who can read them. 
 
 But the great agency, after all, for developing Christian 
 character and for extending and perpetuating the work of 
 missions, is to be found in the native church. "It was 
 the work of the apostles and their immediate successors 
 to raise up and develop in each community a church 
 homogeneous to that community, and this has been the 
 aim of missionaries ever since. While in general the 
 organization of these churches has conformed to the type 
 of the churches represented by the missionaries, scope has 
 also been allowed for any peculiar needs which might 
 pertain to the country or people/' While these special 
 needs may vary in different lands, these missionary 
 churches have many characteristics in common. Some- 
 times it is necessary to assist in the maintenance of them 
 for a season, for now as of old it is to the poor that 
 
FOREIGN MISSIONS 
 
 231 
 
 the gospel is principally preached even in these lands, but 
 they are brought to self-support as soon as possible. The 
 purpose of missions, as now carried on, is to develop the 
 ability of Christian natives so wisely and so rapidly that 
 in the near future the entire responsibility for the evangel- 
 ization of their respective countries may be placed in their 
 hands. 
 
 What has now been said gives some idea of the scope 
 and the methods of foreign missions as we think of them 
 to-day. The representatives of our home churches go 
 into a foreign country or among a strange people and 
 introduce the gospel with the Christian agencies which 
 accompany it. They seek to save men and to train them 
 in the Christian life, to provide schools, to give them 
 the Bible in their own tongue, gradually to furnish a 
 Christian literature. The aim is not merely to secure im- 
 mediate results, but so to establish Christian institutions 
 that the work may go forward continuously during the 
 generations to come, or until the whole people are brought 
 under the influence of the gospel. The missionary aims 
 at nothing less than to transfer the blessings of a truly 
 Christian civilization to every pagan country in the whole 
 world. 
 
 We are now prepared to consider, briefly, what has 
 been accomplished by foreign missions. There are those 
 who declare that the results of missions do not warrant 
 the sacrifice and the expenditure involved. This is a 
 serious misconception, based upon a very superficial 
 understanding of what has been accomplished. The facts 
 prove the reverse. So numerous and varied are the 
 results of missionary operations that it is by no means 
 easy to summarize them. To do so would be like trying 
 to summarize the results of Christianity in the world. 
 The same results which Christianity produces at home, 
 and wherever it is established, it is all the time producing 
 in greater or less degree in pagan lands. It introduces 
 
232 
 
 POPULAR MISCONCEPTIONS 
 
 new ideas among the people, new ideals of life, new 
 motives, new aims, stimulates a stagnant intellectual life, 
 sets men to thinking, quickens a sluggish moral sense, 
 a deadened conscience, exalts social life, awakens new and 
 higher aspirations. Man is ennobled, woman is elevated, 
 sanctity is given to the marriage relation, home is made 
 a home, a new value attaches to childhood, a new tender- 
 ness is felt for old age, for the sick and infirm. As 
 soon as the gospel is received, it sets all the forces of a 
 Christian civilization into operation. 
 
 The many-sided views of the work of foreign missions 
 and the marvelous character of the results achieved may 
 be illustrated by a single example out of many, but one 
 which makes unmistakably plain what the real nature of 
 foreign missions is, how this takes hold of and elevates 
 the individual not only, but the life of the people as well, 
 setting forth in a way which no one can gainsay the 
 power of the grace of God to renew the heart and to 
 revolutionize the character and life. I refer to the Fiji 
 Islands, and to the results wrought there by the gospel. 
 Within two generations the entire population has been 
 transformed from the degradation of cannibalism and 
 kindred evils to a civilized, Christianized condition. The 
 large majority of them have become attendants upon the 
 sanctuary. The dominant and controlling influences in 
 the Islands are decidedly Christian. 
 
 The primitive darkness of those islands was dense. 
 While all aborigines of the Pacific were barbarous, the 
 Fijis were preeminently so. The very name Fiji was 
 a synonym for whatever is inhuman. A full description 
 of their former condition cannot be given. The mis- 
 sionaries who labored among them declare that they saw 
 scenes too horrible to be described, too full of fiendish 
 cruelty to be imagined. Infanticide was so common that 
 two-thirds of the children, especially female children, were 
 put to death. A mother would often strangle her own 
 child, and then herself dig a grave and bury it. The 
 
FOREIGN MISSIONS 
 
 233 
 
 aged, infirm and sick were generally put to death. Few 
 people, indeed, died in a natural way, and few attained 
 to old age. Those who became widows were at once 
 strangled. It was the privilege of the oldest son, on the 
 death of his father, to take the lead in strangling his 
 mother. But the worst horror was cannibalism, which 
 prevailed to an extent and with horrors unsurpassed else- 
 where in the world. This practice was encouraged by the 
 religion of the natives, the supposition being that the gods, 
 to whom they offered their victims in sacrifice, devoured 
 the spirit, while they themselves ate the bodies. The 
 bodies of those who were shipwrecked and of those who 
 were slain in war or executed for any cause by order of 
 the chiefs were invariably eaten, while for almost all 
 festivities human flesh was considered essential. There 
 was little sense of the value of human life. The mis- 
 sionaries tell how one king was accustomed to return 
 from tributary islands with bodies of infants hanging 
 from the yard-arm of his canoe as tribute exacted for 
 food from their parents. These revolting facts, which 
 are merely samples of multitudes of similar instances in 
 which the life of the people abounded before the introduc- 
 tion of Christianity, sufficiently demonstrate how low, 
 degraded, barbarous, inhuman, was the original condition 
 of the people of these islands. Social life was at its 
 lowest ebb, the people were fiends, monsters of inhumanity 
 and lust. If there was ever a discouraging, hopeless 
 field for reformatory effort, it would seem to have been 
 here. If the gospel could transform the life and character 
 of the Fijis, nothing could be too difficult for it to attempt. 
 Yet in spite of all the obstacles, Christianity achieved in 
 the Fiji Islands one of the most signal triumphs of its 
 history. All this barbarism was changed, radically, com- 
 pletely, solely through the influence of Christianity. No 
 other agency is claimed as having wrought this result. 
 And this marvelous transformation was brought about 
 within a few years from the time the gospel was first made 
 known to the natives. 
 
234 POPULAR MISCONCEPTIONS 
 
 The story of the gospel among the Fijis is thrilling. A 
 widespread epidemic prevailed in one of the islands, 
 threatening to sweep off the entire population. Extra- 
 ordinary offerings were made to the gods to obtain relief, 
 but without avail. One of the chiefs, having heard inci- 
 dentally of the great Jehovah whom the natives of the 
 Society Islands had been taught to worship, persuaded 
 the people in their despair to undertake the worship of 
 this new god. They did so, but finding themselves in 
 need of instruction, Christian teachers were sent for, and 
 thus the work among them was definitely begun. From 
 this time it went rapidly forward. In a few years almost 
 the entire population of the island united with the church, 
 and many went forth as missionaries to other islands of 
 the group until at length they were all evangelized. This 
 result was not brought about without many hardships, 
 sacrifices and terrible experiences on the part of the 
 faithful Wesleyan missionaries, but they persevered until 
 the wonderful success which crowned their labors was 
 realized. In a few years heathenism was universally 
 renounced and the awful horrors of cannibalism ceased. 
 Churches were organized, until now nearly a thousand are 
 scattered through the Fiji group. Schools were estab- 
 lished, a Christian literature was introduced, and all the 
 forms of Christian civilization were adopted. Whereas 
 two generations ago there was not a single Christian in 
 the Islands, to-day there is not an avowed heathen. Miss 
 Gordon Cumming in her book, "At Home in Fiji," has 
 remarked that it is difficult now to imagine that this 
 people, with their mellifluous speech and almost Parisian 
 manners, are the cannibals of less than a century ago. 
 Now, family worship is observed in almost every home, 
 and the people are conducting mission enterprises with 
 enthusiasm in the pagan islands farther west. No more 
 remarkable transformation has ever been reported in the 
 annals of missions. It seems as if Providence had 
 selected a people in the worst conceivable condition among 
 
FOREIGN MISSIONS 235 
 
 whom to accomplish a work which should stand for all 
 time as an illustration before the world of the marvel- 
 ous power of the gospel of Christ to revolutionize life 
 and character, to revolutionize society, to uplift and 
 elevate men in every respect. 
 
 This is a simple, concrete example which shows the 
 nature of foreign missionary work, its aims and its results. 
 If it is exceptionally striking, it is so because of the awful 
 condition of the islanders when the gospel was first 
 brought to them, and it shows all the more forcibly its 
 tremendous innate energy and transforming power. 
 Many other examples illustrating the same results are 
 available, some almost as remarkable, but this will 
 suffice. Not all the peoples to whom the missionaries 
 go are by any means as debased as were the Fijis, nor are 
 the results in all cases as marked, or the contrasts as 
 pronounced, but everywhere the effects are the same in 
 kind, morally, spiritually, even materially, wherever 
 the gospel gains a foothold. 
 
 Fifty years ago there was not a Christian in the New 
 Hebrides. Now twenty of the islands of the group have 
 been evangelized. Seventy-five years ago there was not 
 a convert in all Polynesia. Now the number is more 
 than 100,000, with at least half a million adherents. 
 There was not a native Christian in the Friendly Islands 
 half a century ago. Now there are more than 30,000 
 church-members. In the Micronesian Islands there are 
 now about fifty self-supporting churches and more than 
 5000 professing Christians. Less than a generation ago 
 there was not a native convert in the Islands. The story 
 of missions in New Zealand, in the Hawaiian Islands, in 
 the Society group, is marvelously interesting. Three 
 hundred of the Pacific islands are now evangelized. 
 Early in the century Madagascar was a nation of fierce 
 idolaters. The first missionaries were told that they 
 might as well try to convert cattle as the natives of Mada- 
 gascar. The most inhuman cruelties were practiced upon 
 
236 POPULAR MISCONCEPTIONS 
 
 the first converts, and as late as 1857 two thousand native 
 Christians were put to death for their faith. But out of 
 that period of terrible persecution a host of believers came 
 forth. Persecution did not stop the work. In the end 
 it promoted the cause of Christ. As is usually the case, 
 the blood of the martyrs was the seed of the Church. 
 Now the number of believers on the island is reported at 
 1 14,000, with nearly half a million adherents. More than 
 5000 ordained and native preachers are at work in Mada- 
 gascar to-day. 
 
 By the latest statistics, 285 Protestant and 34 Roman 
 Catholic societies are represented in mission work in the 
 Dark Continent, all pressing toward the center, and en- 
 couraged by the results already secured. The Bible, or 
 portions of it, has already been translated into many of 
 the languages of Africa. In India Christian converts are 
 scattered through more than 6000 native villages, to say 
 nothing of the work in the important centers. Hundreds 
 of printing-presses are supplying the people with a 
 Christian literature, and the old pagan systems are show- 
 ing signs of increasing decrepitude. In Burmah there 
 was not a Christian seventy-five years ago. Now there 
 are not far from 100,000 believers. The Baptists alone 
 have five hundred churches and nearly 30,000 communi- 
 cants. A generation ago there was not a score of 
 Christian converts in Japan. Now they are numbered 
 by the thousands, with hundreds of churches, many 
 schools and colleges, and over 500 young men studying 
 for the ministry. The great empire of China has been 
 invaded by missionaries in all directions, and Christian 
 work has gained a strong foothold. This is doing much 
 toward arousing the sluggish, stagnant life of the native 
 millions. In 1843 only six Christians could be found in 
 the empire. Now there are more than half a hundred 
 missionary societies at work, employing more than 2400 
 missionaries and more than 5000 native laborers. The 
 work of missions is flourishing in Turkey. Some of the 
 
FOREIGN MISSIONS 237 
 
 educational institutions which have been established by 
 American missionaries are of as high grade as similar 
 institutions at home. Thousands of children and young 
 people are being trained in these schools. The past few 
 years have been unparalleled in the record of revivals and 
 accessions to the churches in the empire. The recent 
 massacres, instead of retarding the work, seem to have 
 given it a new impulse. 
 
 This rapid survey of some of the prominent mission 
 fields affords a glimpse only a glimpse into the nature, 
 extent and success of foreign missionary work as car- 
 ried on to-day. Many of the beneficent effects will only 
 be disclosed in eternity. Were we to estimate results as 
 indicated by numbers converted, which is only a phase 
 of these results, it might be said that as a fruit of the 
 first century of missions ( for modern missions began with 
 William Carey one hundred years ago) to-day a million 
 and a half members of mission churches are reported, with 
 perhaps 5,000,000 adherents, and millions more who, to 
 a greater or less degree, are under the influence of 
 Christian ideas, the Christian spirit, and Christian in- 
 fluences in one form or another. 
 
 Were our estimate of the results of foreign mission 
 work to be based upon the agencies employed to carry it 
 on, it could be said that whereas one hundred years ago 
 there were not in all Christendom a half-dozen foreign 
 missionary societies, now there are nearly three hundred, 
 representing all the Protestant denominations in 
 Europe and America. In some cases missionary societies 
 have been formed among the converted natives of these 
 missionary lands, to carry on the work in regions yet more 
 remote. Twelve thousand Protestant missionaries are at 
 work in the various fields, with over 60,000 native 
 preachers and teachers assisting them. Bibles have been 
 translated into four hundred different languages and dia- 
 lects. Christian institutions have been widely es- 
 tablished churches, schools of all grades, printing- 
 
POPULAR MISCONCEPTIONS 
 
 houses a Christian literature introduced and the work is 
 all the time extending and expanding and becoming more 
 permanent. What an army of Christian workers from 
 different lands, what mighty agencies are being employed, 
 what tremendous moral and spiritual forces are in opera- 
 tion for the world's evangelization ! all sustained by the 
 sympathies and prayers and voluntary offerings of mil- 
 lions of Christian people at home, and all prompted by the 
 pure, unselfish love of Christ in the human heart, with a 
 view to giving the gospel of Christ and the blessings of a 
 Christian civilization to the nations of the earth. Who 
 can question the ultimate outcome of such a world-wide, 
 world-embracing movement ? In some lands the work is 
 already practically done; they have been Christianized 
 within the past century. In others, the darkness is 
 gradually being penetrated, deep-seated prejudices are be- 
 ing uprooted, debasing superstitions are giving way, 
 hoary pagan systems are crumbling, and the influence of 
 Christianity is being more and more felt. What is aimed 
 at will not come about in a day, but the gospel agency is 
 abundantly adequate to accomplish the evangelization of 
 the world in due time. It is only those who refuse to see 
 who declare mission work to be a failure. On the con- 
 trary, no enterprise of the world has been more successful, 
 or can show such gratifying results. No work since the 
 apostolic days has been attended with such marks of the 
 divine favor as the work of foreign missions, while now 
 the barriers to its progress are everywhere broken down, 
 and hundreds and thousands of young men and women 
 are offering themselves to engage in it. The truth is, 
 no objection can be urged against foreign mission work, 
 which is not equally valid against Christianity itself. It 
 is sure to triumph. Christ's kingdom will come. In 
 the fine and forceful language of Secretary Judson Smith, 
 of the American Board : 
 
 "It needs no superior insight, but the single eye of can- 
 dor to discern that the power which once transfigured the 
 
FOREIGN MISSIONS 
 
 239 
 
 pagan empire of the Caesars and laid the spell of the gospel 
 on the rising nations of Europe, the power which for 
 eighteen centuries has trod one uniform path of progress 
 and increasing sway over the forces of the human mind 
 and of human life, is to-day making resistless inroads 
 upon all the great nations and peoples of the East, and is 
 advancing with every wheeling year to universal su- 
 premacy on earth. Dangers, seeming defeats, temporary 
 disasters, do not daunt it or stay its course. Like the 
 tide, which obeys a heavenly impulse and steadily ad- 
 vances on the shore until it whelms beneath its waters 
 every rock and headland that lies within its path, this 
 onward movement of the kingdom of Christ pauses not, 
 rests not, knows no impossibilities, and feels no check. 
 They who resist it must yield or be overthrown. They 
 who move with it march on to the conquests of the earth 
 and to the ceaseless joys of heaven !" 
 
BOOK IV 
 THE DIVINE SOURCE 
 
XIV 
 
 POPULAR MISCONCEPTIONS AS TO THE NATURE 
 AND WORK OF THE HOLY SPIRIT 
 
 In the treatment of the topics we have now considered, 
 we have constantly kept in mind our dependence upon 
 God and his Son Jesus Christ. We have not failed to 
 emphasize the importance of the constant use of Scripture 
 for personal growth in grace, and the need of constant 
 communion with God through faith and prayer. These 
 are the divine sources to which we may and must resort if 
 we realize in our Christian life, in however feeble a 
 measure, the ideals we cherish. But there is another 
 aspect of the divine help which we need to consider, viz : 
 the aid which comes to us through the Holy Spirit. 
 
 In planning a military campaign, it is important to 
 know definitely what resources are available for support, 
 what supplies in men and in munitions of war may be 
 relied upon, what reinforcements are within reach if 
 occasion should demand. It is no less essential in plan- 
 ning aggressive spiritual movements to understand the 
 means to be employed, the weapons, the available supplies, 
 the inspirations which may be brought to bear, in order to 
 meet and overthrow the spiritual enemy. Recognizing 
 our dependence upon the Holy Spirit for needed equip- 
 ment, for effective Christian service, for impulse, for 
 strength, for wisdom to direct, it may be of advantage to 
 call attention to a few phases of his office and work. In 
 this effort to set forth the New Testament teaching upon 
 the subject, we shall hope to correct various erroneous and 
 mischievous views which are more or less widely prevalent 
 in regard to his nature and work. The attempt will not 
 be to present new things, but to emphasize truths which 
 
 243 
 
244 
 
 POPULAR MISCONCEPTIONS 
 
 are intimately related to spiritual progress, whether as 
 pertaining to the individual, or to Christian work, locally 
 or in its world-wide aspects. 
 
 Christ's teaching as to the Holy Spirit is one of the 
 most distinctive features of his gospel. It is really the 
 practical working doctrine of the Christian life and the 
 Christian Church. The Holy Spirit is the embodiment of 
 all spiritual energy, illumination and power. His mar- 
 velous workings are especially illustrated in the Book of 
 Acts which might not improperly be called the Book of 
 the Acts of the Holy Spirit and his displays of energy 
 from time to time in the history of the Church have been 
 hardly less remarkable than in the first century of our era. 
 The doctrine appears in the Old Testament only in a 
 rudimentary form, which is true, indeed, of most of the 
 great doctrines, but it blossoms out in the fulness of its 
 perfection in the New Testament. It is most clearly set 
 forth in the farewell discourses of our Lord to his dis- 
 ciples. The Holy Spirit was to be his invisible repre- 
 sentative in the world after his departure from it; was to 
 carry forward and complete the work which he had begun, 
 and which, since his ascension, has been enlarging and 
 expanding with each succeeding century. 
 
 Yet, important as this doctrine is, and it is vital to the 
 progress of the kingdom of God in this world, it seems 
 to be one little appreciated, one concerning which there 
 are many misconceptions on the part of many Christian 
 people and many Christian churches. The teaching of 
 the Bible in regard to God the Father is recognized and 
 magnified, so is its teaching in regard to God the Son, 
 but although this teaching is almost if not equally strong 
 and explicit in regard to God the Holy Spirit, there seems 
 to be a strange reluctance to accept it in its full 
 significance, or to regard the Holy Spirit himself as any- 
 thing more than an influence, an impersonal "it." It 
 may be doubtless it is the case that the lack of 
 spiritual aggressiveness and power on the part of 
 
THE HOLY SPIRIT 245 
 
 many of our churches to-day, of so many individual 
 Christians, and the cause of so much spiritual 
 feebleness and barrenness of results, is to be traced to this 
 practical unbelief in God the Holy Spirit. We are by no 
 means to honor God the Father and God the Son any less 
 than we do, but it is important to understand, to ap- 
 preciate, and to honor God the Holy Spirit a great deal 
 more than we do. "Them that honor me, I will honor," 
 is as true with reference to God the Holy Spirit as to God 
 the Father and God the Son. 
 
 i. First, then, the Holy Spirit is described in the 
 New Testament as a person. He is called another Com- 
 forter, an Advocate, invisible yet real. He is sent by the 
 Father in Christ's name, although in one place (John 
 16:7) Christ himself is said to send him. He is to 
 bring to the remembrance of the disciples what Christ 
 had taught them, and to prepare them for their great re-^ 
 sponsibility. Personal pronouns are applied to him. It 
 is always "he" or "him." "Howbeit when he, the 
 Spirit of truth, is come, he shall guide you into all the 
 truth: for he shall not speak from himself; but what 
 things soever he shall hear, these shall he speak: and he 
 shall declare unto you the things that are to come. He 
 shall glorify me : for he shall take of mine, and shall de- 
 clare it unto you" (John 16: 13, 14). The name is 
 used about fifty times in the Book of Acts, and always as 
 if a person were referred to. 
 
 Moody says that he was a Christian at least ten years 
 before he believed the Holy Spirit to be a person. 
 Once when at church he heard an aged minister say this, 
 and thought surely he must be wrong. On going home, 
 he took his Bible and began diligently to study it, in order 
 to determine the truth of the matter. The result was, 
 he was fully convinced that the Bible teaches that the 
 Holy Spirit is as much a person as God the Father 
 and God the Son are persons. He is invisible, but so is 
 God the Father and God the Son, yet this is nothing 
 
246 POPULAR MISCONCEPTIONS 
 
 against his personality. A recognition of this fact that 
 the Holy Spirit is a divine person, with all the attributes 
 of divinity, instead of being a mere impersonal influence, 
 is of the utmost importance. 
 
 One of the functions of this invisible yet real and divine 
 Spirit was to preside over and to direct the operations of 
 the new and developing spiritual kingdom which Christ 
 had founded. His presence would be recognized by cer- 
 tain unmistakable signs. He would influence believers 
 to go here and there, and would gird them for their re- 
 sponsibilities. He would inspire great movements within 
 the Church, like world-embracing missionary endeavors. 
 All that Christ could have done, had he remained on the 
 earth, the Holy Spirit would do, and even more. He 
 could be everywhere, while Christ and his disciples were 
 restricted in their movements. All through the Book of 
 Acts we see how every step of the work was directed by 
 the one presiding Spirit. It was the Spirit who accom- 
 plished that mighty work at Pentecost; it was the Spirit 
 who called Paul and Barnabas to the missionary service, 
 saying, "Separate me Barnabas and Saul for the work 
 whereunto I have called them." It was the Spirit who 
 directed them as they went forth upon their mission. It 
 was the Spirit who told Philip to go and join himself to 
 the chariot of the Ethiopian eunuch. It was the Spirit 
 who said to Peter, "Behold, three men seek thee." All 
 this is very striking, but it is constantly brought out in the 
 Book of Acts. The Spirit was ever present, always 
 directing in all the spiritual enterprises which were under- 
 taken, and giving them success. 
 
 What the Spirit did in the days of Paul, he has been 
 doing ever since working in and through believers, and 
 in and through his Church in its different branches, 
 exerting also an influence upon the hearts of men every- 
 where. He still continues to direct the affairs of the king- 
 dom, inciting men to engage in missionary work at home 
 and abroad, seeking to compass the same world-wide ends 
 
THE HOLY SPIRIT 
 
 247 
 
 which Christ would have done had he remained on earth. 
 We are living in the dispensation of the Spirit. This 
 dispensation began at Pentecost when he came in power. 
 He has remained in the world ever since, supreme in the 
 Church, the vicar of Christ. This oversight and direction 
 of Christ's spiritual kingdom by the Spirit will con- 
 tinue, in harmony with the divine plans, until the rule 
 of Christ is everywhere triumphant, and he himself shall 
 come again in glory. 
 
 2. Notice, next, the work of the Holy Spirit with 
 individuals. All his work, it is true, is with individuals, 
 but we are now to examine some phases of it in particular. 
 He was to work upon and within and through, or by 
 means of individuals. He was to convince or convict 
 men of their sins and their need of Christ, and persuade 
 them, if possible, to turn to him. He was to originate 
 and then to nourish a new life within their souls. He 
 was to sanctify, cleanse, make holy and Christlike; to be 
 an inward helper; to qualify men for effective service, 
 enduing them with energy and power. In all this, he 
 was to glorify Christ; this was his preeminent function. 
 He was not to exalt himself, but Christ to reveal, to 
 honor, to glorify him. Observe: 
 
 (i) The convictive work of the Spirit, or his work 
 on the sinner's heart; its nature, and the supreme end in 
 view. 
 
 This phase of the Spirit's work is to lead the unbeliever 
 to realize his sinful condition before a holy God, his need 
 of a Saviour, and to persuade him to accept Christ, and 
 thus find forgiveness, peace and hope in him. It is to 
 bring one to a recognition of the truth concerning him- 
 self, to reveal a person to himself, that he may see what his 
 relation to God is. One is thus led to perceive how it is 
 possible to be outwardly moral while yet one's secret spirit 
 or purpose is at variance with God's will. Realizing his 
 condition, his conscience condemns him, and he feels that 
 God*s frown rests upon him. He sees, too, that he is in 
 
248 POPULAR MISCONCEPTIONS 
 
 bondage to an evil nature or principle, from which he can- 
 not break away, and he realizes that, without help from 
 outside and above himself, he is lost. If one is ever, 
 from any cause, led to feel this anxiety in regard to his 
 spiritual condition, to recognize his sinfulness, to desire 
 forgiveness, to long for a pure life within, and to devote 
 himself to the service of God, it is because the Holy 
 Spirit has been at work in his heart. Yet all this avails 
 nothing save as one is led to form a purpose to turn from 
 his past, to seek Christ, and to enter upon a new life. This 
 is what the Spirit prompts him to do when convicting him 
 of sin. 
 
 It has been found that some of the ancient MSS. which 
 modern research has brought to light were written over 
 by a medieval scribe with the treatises of a monkish theo- 
 logian. Thus the gospel, or epistle, or other book of 
 Scripture originally engrossed on the parchment was ob- 
 scured. By the application of a chemical substance, these 
 original sacred records have been reproduced, and are now 
 employed as authority in settling the reading of disputed 
 passages of Scripture. The human heart has been called 
 a palimpsest. The law of God originally written on it, 
 has been written over and obscured by sin, so that the 
 original is scarcely traceable. Yet somehow, by the 
 divine alchemy of the Holy Spirit, this is brought to light, 
 and one is led to see what he is, what he ought to become, 
 and that the gospel of Jesus Christ is the one and only 
 guide which he can safely follow. 
 
 (2) Nor may we overlook the sanctifying work of 
 the Holy Spirit. It seems marvelous, when we think of 
 it, what the Spirit does in seeking to lead the sinner to 
 Christ. It is an evidence of the exhaustless and yearn- 
 ing love of God, who does in this way all that can be done 
 short of actually compelling the will which he never 
 does to save a soul from sin, from its fearful ravages, 
 from its eternal consequences. But even after a soul 
 yields, and the new life is begun a life of new aims, 
 
THE HOLY SPIRIT 
 
 249 
 
 new hopes, new affections, new activities the Holy 
 Spirit by no means ceases his work. He continues to 
 operate within the heart, to nourish and sustain the new 
 life, and to carry forward a gradually transforming 
 process, cleansing, renewing, making over, developing a 
 Christlikeness of character and spirit, a process which 
 lasts as long as life. We all know well the need of 
 such a work as this. Our natural tendencies are away 
 from God, and when we become Christians all the evil 
 in our hearts is by no means rooted out. The new life 
 needs constant care; impulses of evil have not been 
 entirely subdued; the motives need to be purified, and the 
 whole life to be brought increasingly under the power of 
 Christ. Such a work cannot be brought about in a 
 moment; it is a life process. Nor can one accomplish it 
 in his own strength. It can only be effected by the 
 inworking presence and power of the Holy Spirit. 
 
 As the work goes on, the fruits of the Spirit begin to 
 appear. These fruits are referred to in Paul's Epistle to 
 the Galatians, and their nature is indicated in the words, 
 "love, joy, peace, longsuffering, kindness, goodness, 
 faithfulness, meekness, temperance; against such there is 
 no law" (Gal. 5; 22, 23). In these fruits we have the 
 practical "witness of the Spirit," that he is in the heart 
 and working there to promote holiness of character and 
 life. 
 
 (3) We notice, thirdly, another phase of the work of 
 the Holy Spirit. He endues the believer with energy, 
 impulse, power to qualify him for effectiveness in Chris- 
 tian service. The convictive work of the Spirit is a 
 reality in the experience. So is his sanctifying work 
 within the heart. In like manner, the anointing or 
 energizing of the believer by the Spirit is also a reality 
 for such as will receive it. The service which the early 
 believers were to render was mainly that of witness-bear- 
 ing. They were to give personal testimony to the divine 
 character of Christ as disclosed to them through his life, 
 
250 
 
 POPULAR MISCONCEPTIONS 
 
 his words, his works, crowning and confirming all by his 
 resurrection, and by what they knew experimentally of 
 the power of the grace of God to convert and save. It 
 was by this method, primarily, viz : witness-bearing, that 
 Christ's kingdom was to be promoted among men. "Ye 
 are my witnesses," says God in Isaiah (43: 12), i. e., to 
 testify of my faithful dealing, to my fidelity, to my 
 promises, to the truth of what I have made known to 
 you. You are to testify of these things to others, that 
 they also may be convinced and led to believe in me and 
 be loyal to my cause. In the eleventh chapter of the 
 Epistle to the Hebrews we have a long and illustrious roll 
 of these witnesses, most of whom sealed their testimony 
 with their blood. 
 
 The disciples of Christ were to be witnesses of him to 
 others, making known his message of salvation, that they 
 also might believe and be saved. They were to testify 
 to what they personally knew, and this testimony accom- 
 panied by the Spirit would, more than anything else, lead 
 to the multiplication of believers, and hasten the triumph 
 of Christ's kingdom. There would be times when argu- 
 ment would be needed. Various forms of Christian 
 service, calling all their powers into requisition, would be 
 required, yet simple witness-bearing was to be the agency, 
 specially relied upon, for establishing Christ's kingdom 
 on earth. 
 
 But the disciples were not at once prepared to go forth 
 upon their mission. Their faith was weak; their con- 
 victions were far from strong and unwavering; they were 
 not filled with the mighty impulse needed for so great an 
 undertaking; they were not ready to cope with the difficul- 
 ties and discouragements which were certain to overtake 
 them; they were not qualified to preach with spiritual 
 power, or to do effective personal work. This the Saviour 
 well knew. So he bade them tarry in Jerusalem until 
 they were endued with the impulse and power which he 
 had promised to impart. They did so, as is graphically 
 
THE HOLY SPIRIT 2 $1 
 
 set forth in the story of Pentecost. Day after day they 
 met and prayed for the one thing which was lacking to 
 complete their preparation. The blessing came. The 
 Spirit was poured out. The effect upon the disciples was 
 marvelous, electrical. After this there was no more 
 hesitancy or wavering. Now they were strong in the 
 faith. Their spiritual insight was clear; their convictions 
 were deep and mighty; their tongues were unloosed, and 
 they were conscious of a powerful impulse from within to 
 engage in active effort for the cause of Him they loved. 
 Now they could bear witness unfalteringly in the face of 
 difficulties and dangers. They could testify for Christ 
 everywhere with effectiveness and power, and this they 
 did to the end of their lives. 
 
 The same responsibility rests upon Christian disciples 
 still, according to their ability and opportunity. They 
 are to testify to the things which they know in their own 
 experience of the power of the grace of God in Jesus 
 Christ. They are to do this, not alone in the prayer- 
 meeting, nor simply by their silent example, but by word 
 of mouth as opportunity offers, and in all consistent ways, 
 both direct and indirect. Christianity would have made 
 far more rapid progress in the world if Christ's disciples 
 had only recognized their responsibility in this respect, 
 and had more faithfully sought to meet it. 
 
 Why have they not done this, and done it more 
 generally? Why is there so little impulse to do it? 
 Why are Christian people so reluctant and so timid? 
 Why does the cause of Christ so often languish? It is 
 simply because Christians have not sufficiently appreciated 
 their mission as witness-bearers, and have not sought 
 or experienced the energizing presence of the Holy Spirit, 
 adequately to qualify them for this service, and impel 
 them to engage in it. This is why so comparatively little 
 aggressive Christian work is rendered. It is because 
 there is so little of this divine anointing on the part of 
 Christian people and Christian ministers and churches. 
 
252 
 
 POPULAR MISCONCEPTIONS 
 
 There is plenty of organization and abundance of 
 machinery. All the elements of efficiency exist save this. 
 There is lack of power. It is like mills which need to 
 have the water turned on to set them in motion; like 
 vessels with sails spread, but with no wind to propel 
 them ; like an engine attached to a train, but with no steam 
 to set it in motion; like cable-cars on the track but not 
 attached to the cable; like a trolley-car not connected with 
 the electric current. 
 
 But the power of God is abundant, even limitless, and 
 it is available for every believer who will receive it, to 
 qualify him to engage effectively in witness-bearing, or 
 in any other form of Christian service for which he is 
 adapted, and to which he may be called. "Ye shall 
 receive power, when the Holy Ghost is come upon you" 
 (Acts i; 8). This is the promise which Christ made to 
 his disciples. This promise was fulfilled, and the power 
 which came upon them is for us in our measure, if we 
 fulfil the conditions upon which it is promised. There 
 may be no miraculous accompaniments, as at Pentecost 
 no such necessity now exists but the power will be 
 granted in the degree which our exigencies require, 
 if with the faith, the consecration, the longing desire, the 
 earnest and continued prayer of the disciples we plead 
 with the Father in Christ's name for the gift of his Spirit. 
 
 (4) Another consideration, whose importance calls 
 for special notice, and concerning which many make 
 mistake, has reference to the nature or kind of service 
 for which the Spirit energizes the believer. Is this 
 service to be all of the same kind? Are all who are 
 anointed of God by his Spirit to engage in the same 
 sort of activity? Is it to be witness-bearing alone? By 
 no means. The same diversity appears here which is 
 manifested in every other sphere of activity. Men have 
 differing natural gifts, different temperaments, different 
 individualities, and these differences are not obliterated 
 by the operation of the Spirit. Rather are they intensi- 
 fied through his quickening influence. 1 
 
THE HOLY SPIRIT 
 
 253 
 
 Yet many seem to imagine that the enduement of the 
 Spirit is intended to qualify man for one particular form 
 of Christian service alone, viz. : that pertaining to the 
 winning of souls to Christ. Many seek the heavenly 
 anointing or baptism of which we have been speaking, 
 with this as the one and only thought. It does not seem 
 to have occurred to them that spiritual anointing can have 
 reference to anything else than the winning of souls. 
 Frequently ministers and other Christian workers agonize 
 in prayer for more power for this special purpose. Were 
 it granted, they would certainly be able to speak with 
 something of the converting power which characterized 
 a Finney. But they overlook an important fact, viz. : 
 that this new spiritual energy, ordinarily, manifests itself 
 along the line of one's peculiar natural aptitudes. One 
 man may be an exceptionally good pastor, but not effect- 
 ive as a preacher. He may be very successful in his 
 private personal work, but not in winning men to Christ 
 through public exhortation. The probability is that if 
 he is anointed with spiritual power it will mainly appear 
 in connection with those forms of service for which he 
 has most natural aptitude. He will doubtless be greatly 
 helped in his preaching and in all forms of Christian 
 effort, but he can hardly expect a miracle to be wrought 
 in his behalf; to be transformed into a Moody, for ex- 
 ample, when his natural temperament, his tastes, and his 
 aptitudes may all lie in an altogether different direction. 
 
 The truth is, it was never intended that all persons 
 should render precisely the same kind of Christian service. 
 Each one is fitted for some special form of usefulness. 
 There is ample scope for every variety of it. One may 
 be apt to teach, another may have business qualities, 
 another administrative abilities, another musical talent, 
 another an eloquent tongue, another the power of leader- 
 ship, another large sympathies, another social gifts. The 
 gifts which we possess by nature will usually determine 
 the direction of most efficient service. When, in answer 
 
POPULAR MISCONCEPTIONS 
 
 to earnest supplication, the Spirit of God is imparted in 
 unusual measure, the probability is that this energizing 
 power will be manifested chiefly along the line of these 
 natural aptitudes. Latent powers, also, whose existence 
 has been unsuspected, may be brought to light through 
 the Spirit's quickening influence. This, indeed, is not 
 infrequently the case. But gifts entirely new are not 
 likely to be imparted. One who has power of song will 
 be able to sing for Christ more effectively; one with social 
 qualities will be able to employ them more successfully for 
 Christian ends; one who has power of leadership will be 
 able to exercise that talent more wisely for the Master; 
 one person will be qualified to minister more efficiently in 
 the sick-chamber; another to speak in public with greater 
 unction and power; another to testify more helpfully of 
 the grace of Christ; another to be more persuasive in 
 efforts to win men to him. All these gifts are originally 
 from the Spirit, and now, by this special enduement, they 
 are energized or rendered more effective in their exercise, 
 by the same agency. 
 
 This view harmonizes perfectly with the teachings of 
 the sacred Word. "Now there are diversities of gifts," 
 says Paul, in writing to the Corinthian Christians, "but 
 the same Spirit. And there are diversities of ministra- 
 tions, and the same Lord. And there are diversities of 
 workings, but the same God, who worketh all things in all. 
 But to each one is given the manifestation of the Spirit 
 to profit withal. For to one is given through the Spirit, 
 the word of wisdom ; and to another the word of knowl- 
 edge, according to the same Spirit: to another faith, in 
 the same Spirit; and to another gifts of heal- 
 ings, in the one Spirit; and to another workings 
 of miracles ; and to another prophecy ; and to another dis- 
 cerning of spirits; to another divers kinds of tongues; 
 and to another the interpretation of tongues: but all 
 these worketh the one and the same Spirit, dividing to 
 each one severally even as he will" (i Cor. 12; 4-11). 
 
THE HOLY SPIRIT 
 
 2 55 
 
 In his Epistle to the Romans (Rom. 12:6-8) Paul 
 says again : ''And having gifts differing according to the 
 grace that was given to us, whether prophecy, let us 
 prophesy according to the proportion of our faith; or 
 ministry, let us give ourselves to our ministry; or he that 
 teacheth, to his teaching; or he that exhorteth, to his 
 exhorting; he that giveth, let him do it with liberality; 
 he that ruleth, with diligence; he that showeth mercy, 
 with cheerfulness." There is a great variety of mani- 
 festations along different lines, but it is one and the same 
 Spirit who is back of, inspiring, energizing, guiding all. 
 
 The same thing is true in principle to-day. The one 
 Spirit manifests himself in and through believers in 
 accordance with their different temperaments, natural 
 tendencies, gifts. When a special anointing or endue- 
 ment or baptism is sought and experienced and a new 
 energy for Christian service is imparted, the exercise or 
 efficiency of these natural powers is enlarged and intensi- 
 fied. In this way provision is made for utilizing for 
 Christian ends all the abilities, of whatever sort, which 
 men possess. In this way, also, all necessary forms of 
 Christian service are provided for. The entire circle of 
 Christian activity is included. Were Christian people 
 everywhere to seek and realize this divine anointing, all 
 the forces of the kingdom would be set to work, each in 
 his appropriate sphere of service; all their special gifts 
 would be utilized; all varieties of Christian service would 
 receive their due proportion of attention; and the early 
 triumph of Christ's kingdom would be assured. Chris- 
 tian people are not to seek to promote their own personal 
 ends as their chief aim in life, nor yet to strive to do 
 impossible things in the realm of Christian service, but it 
 is manifestly the clear duty, to say nothing of the exalted 
 privilege, of every disciple of Christ to seek such an 
 enduement of spiritual energy and power by the Spirit, 
 as to enable him to do most effectively what he is best 
 fitted by nature and by grace to do for the advancement 
 of the Redeemer's kingdom. 
 
256 POPULAR MISCONCEPTIONS 
 
 Thus we see what the Biblical teaching is as to the 
 main function of the Holy Spirit in his relation to the 
 work of redemption and to the progress and final triumph 
 of Christ's kingdom. He is a divine person, as God the 
 Father and God the Son are divine. He was sent into 
 the world after Christ's departure from it, to be his invisi- 
 ble representative, to superintend and to administer the 
 spiritual kingdom which he inaugurated, until Christ 
 should come again. The Spirit's work was to be pri- 
 marily with the individual, to convict of sin, to point to 
 Christ as Saviour, and to persuade men to accept Christ; 
 to work within the believer, to secure his progressive 
 sanctification; to work through him to bring Christian 
 influence to bear upon the unconverted and win them to 
 Christ. It was the function of the Spirit, also, to anoint 
 believers with spiritual power, to qualify them for effect- 
 iveness in Christian service, and to impart needed 
 wisdom and guidance in the same. The conditions of 
 receiving this spiritual enduement or power were a com- 
 plete self-surrender, a perfect consecration, with earnest 
 and continued supplication. Furthermore, this added 
 power was to be employed for unselfish ends in connection 
 with the work of the kingdom. This anointing by the 
 Spirit would manifest itself chiefly along the lines of 
 natural aptitudes or gifts, intensifying and energizing 
 their action. We may not be entirely clear as to the 
 nature or extent of the Spirit's work in the world at 
 large, but that he is all the time moving upon the hearts 
 of men, at home and beyond the seas, and among all 
 classes and conditions of people, preparing the way for 
 the reception of the truth and of Christ himself at length, 
 there can be no question. 
 
 Enough has been said to show how great and how 
 important the doctrine of the Holy Spirit is, how vital 
 the relation of the Spirit himself to the conversion and 
 sanctification of men; to their efficiency in Christian 
 service, and to the progress and final triumph of Christ's 
 kingdom in the world. 
 
THE HOLY SPIRIT 
 
 257 
 
 Nor are the blessings of spiritual enduement limited to 
 a favored few. They are designed for all who will 
 receive them. Every believer, however humble, who will 
 fulfil the necessary conditions, may have imparted to him 
 a new and larger measure of grace and spiritual power, to 
 enable him to render his life in the largest degree useful 
 to the cause of Christ. 
 
 We also see how the latent forces of the individual 
 Christian or of a Christian church may be developed and 
 utilized. It is through seeking a fresh anointing of the 
 Spirit. Every person at conversion has some measure of 
 divine anointing, but it is his privilege as he continues 
 in this new life to experience a fuller, more complete 
 enduement, to fortify his courage, to brighten his hopes, 
 to enrich his experience, to quicken his activities, and to 
 enable him to do the very utmost of which he is capable 
 for Christ. It is his privilege to have access to all the 
 spiritual grace and power which he is prepared to utilize. 
 
 One of the urgent needs of the times, in all our churches, 
 is a more intelligent appreciation of the fact of the 
 exhaustless spiritual resources which are available, and 
 a more practical and constant appropriation of them. 
 With that, a new, deeper, richer spiritual life would 
 pervade them. Then would a new and mighty impulse 
 of Christian activity be manifest in them. Then would 
 latent energies, now slumbering, be quickened into life 
 and activity. Then would all forms of necessary Chris- 
 tian service be more faithfully and energetically carried 
 forward. Then would there be added to the churches 
 daily, as in apostolic times, of such as are being saved, 
 and the cause of Christ everywhere, the world over, would 
 be mightily advanced. 
 
 One or two authentic instances will illustrate both the 
 nature of the Spirit's energizing work, and the practical 
 character of the results which may be realized when a 
 common desire and purpose exists among Christian people 
 to utilize the spiritual resources which have been placed 
 within their reach. 
 
 xvn 
 
258 POPULAR MISCONCEPTIONS 
 
 Some years since, in one of our largest and most promi- 
 nent schools of divinity, a little company of students, two 
 or three only at first, lamenting the low spiritual condition 
 which seemed to prevail in the institution, resolved to 
 meet daily to pray for a fresh enduement of spiritual 
 life and power for themselves and for all their associates, 
 who were in preparation for the ministry. Gradually 
 their number increased, but this was the one theme of 
 their conferences and prayers a new manifestation of 
 the Spirit's presence and power among them. It was not 
 long before they all became conscious of a spiritual quick- 
 ening, then of a new impulse to Christian activity. Then 
 their interest began to be communicated to others. This 
 was apparent in increased attendance at all the weekly 
 religious gatherings of the seminary. This interest was 
 carried into some of the prayer-meetings of the city, which 
 the students were accustomed to attend, into Sunday- 
 school work, and into various other forms of Christian 
 activity with which they were associated. Then there 
 was a revived religious life throughout the institution, 
 and a new and pronounced impulse was given to all 
 forms of Christian activity, so marked as to be recog- 
 nized by all, and to excite general comment. And it all 
 came about in the simple way indicated. It was in 
 accordance with the principle which was so conspicuously 
 illustrated at Pentecost. It was, in fact, a Pentecost to 
 those who were associated in the movement. They 
 sought and received a fresh effusion of the Spirit, and 
 under the influence of his quickening presence they were 
 enabled and were impelled to render more effective Chris- 
 tian service than before, and this chiefly in the direction of 
 their prevailing aptitudes. 
 
 Later, one of these students, remembering this experi- 
 ence, and seeking to profit by its lessons, was led to apply 
 the same principle with reference to the reviving of a 
 church of which he had become the pastor. The church, 
 as he found it, was at low ebb spiritually. For some 
 
THE HOLY SPIRIT 
 
 259 
 
 time previously there had been a movement of rank 
 liberalism in the community. Although at this time this 
 movement had spent its force, it had left its baneful 
 effects behind. Christian people were discouraged, and 
 the cause of Christ was languishing. The young pastor 
 called a number of the more earnest church-members 
 about him ; explained to them the nature and work of the 
 Holy Spirit; showed them how it was possible for them 
 to experience his quickening presence and power if thev 
 would; how by this means the whole church might be 
 revived in spiritual life and aroused to active and aggres- 
 sive service; how a movement might be started whose 
 blessed results would be beyond computation. They 
 listened to his words and responded to his appeal. Then 
 and there they began to make this end the object of their 
 united prayers. From time to time they met for this 
 purpose, others joining their number. Cottage meetings 
 were held, with a growing attendance and increasing 
 interest. It was not long before a new activity was 
 manifest throughout the church. Many whose voices 
 had never before been heard in public, joined others in 
 bearing testimony and in prayer. Many, too, who at 
 the outset had declared the impossibility of their ever en- 
 gaging in personal religious work found it easy and de- 
 lightful to do so. Special meetings, mostly of an informal 
 character, were continued in the church for several weeks. 
 The pastor's exhortations were brief and the time was 
 mostly filled with personal testimonies, which followed 
 each other in quick succession. No time was allowed to 
 go to waste. There was a wonderful loosening of 
 tongues. The' Spirit of God w r as there, and where he is, 
 there is liberty. 
 
 Nor were there any signs of "excitement." Every- 
 thing, on the contrary, was quiet, subdued. A deep and 
 earnest thoughtfulness prevailed. Gradually the entire 
 community seemed to be pervaded by the Spirit's presence. 
 Not all may have been able to account for the existing 
 
2 6o POPULAR MISCONCEPTIONS 
 
 state of things, but there were few who failed to recognize 
 it. There was a growing number of inquiries among 
 the unconverted, and many were led to make the great 
 decision, and to enter upon the new life. It was a 
 remarkable spiritual movement, the immediate fruits of 
 w r hich were that nearly one hundred came into the church, 
 most of whom were adults, the majority of them heads 
 of families, many of them being among the most promi- 
 nent representatives of the business and social life of the 
 place. 
 
 Nor was this all. Immediately thereafter, there was a 
 movement to conserve this new interest, as far as possible, 
 in a permanent way. The church was thoroughly organ- 
 ized, the Spirit leading as before. Provision was made 
 for the activity, in some definite and helpful way, of all 
 the members. There was a place and a work for every 
 believer. The next season, special work was resumed 
 and was carried on in much the same way as before. The 
 outcome was another large accession to the church, in 
 which were included many of those who had been actively 
 connected with the liberalistic movement, but who had not 
 been reached by the spiritual revival of the previous year. 
 All this was by the power of the Holy Spirit, and was so 
 recognized by the church, in answer to earnest, united 
 and persistent prayer on the part of many believing souls. 
 
 It may be added that that same earnest spirit seemed 
 to linger in the church for years thereafter, and from time 
 to time there were signal displays of the same gracious 
 Presence, with corresponding results. Furthermore, the 
 same pastor, in other fields, and by the employment of 
 similar means, was so able to direct the thoughts and 
 enlist the prayers of the people that results of like 
 character, varying in power according to existing condi- 
 tions, were almost uniformly brought about. 
 
 These facts from actual experience suggest methods 
 for all our churches by which their effectiveness may be 
 greatly increased, their latent energies be developed and 
 
THE HOLY SPIRIT 2 6l 
 
 applied, and many more than is ordinarily the case be con- 
 verted and saved. But in order to obtain such results, 
 there must be, on the part of Christian people, what is 
 now too often lacking a positive belief in the Holy 
 Spirit, in the reality of his existence, his personality, his 
 divine power and availability. This must be accompanied 
 with united and persistent supplication, with sincerity, 
 even agonizing desire, for his anointing presence and 
 converting power. There must be a willingness to 
 continue this supplication until the blessing comes, and 
 the church, impelled from within, is ready for service. 
 Thus aroused and stirred to action, a church becomes 
 an irresistible power for righteousness and salvation. 
 
A 
 
 "