DEAREST A----,

I have been much interested, and I trust profited, of late, by tracing, through the Gospels and the Acts, the various notices of the work of evangelization; and it has occured to me that it may not be amiss to present to you, as one much occupied in the blessed work, a few of the thoughts that have suggested themselves to my mind. I shall feel myself much more free in this way, than if I were writing a formal treatise.

And, first of all, I have been greatly struck with the simplicity with which the work of evangelizing was carried on in primitive times; so very unlike a great deal of what obtains among us. It seems to me that we moderns are quite too much hampered by conventional rules--too much fettered by the habits of Christendom. We are sadly deficient in what I may call spiritual elasticity. We are apt to think that in order to evangelize there must be a special gift; and even where there is this special gift, there must be a great deal of machinery and human arrangement. When we speak of doing the work of an evangelist, we, for the most part, have before our minds great public halls, and crowded audiences, for which there is a demand for considerable gift and power for speaking.

Now you and I thoroughly believe, that in order to preach the gospel publicly, there must be a special gift from the Head of the Church; and, moreover, we believe according to Eph. iv. 11, that Christ has given, and does still give, "evangelists." This is clear, if we are to be guided by Scripture. But I find in the Gospels, and in the Acts of the Apostles, that a quant.i.ty of most blessed evangelistic work was done by persons who were not specially gifted at all, but who had an earnest love for souls, and a deep sense of the preciousness of Christ and His salvation. And, what is more, I find in those who were specially gifted, called, and appointed by Christ to preach the gospel, a simplicity, freedom, and naturalness in their mode of working, which I greatly covet for myself and for all my brethren.

Let us look a little into Scripture. Take that lovely scene in John i.

36-45. John pours out his heart in testimony to Jesus: "Behold the Lamb of G.o.d!" His soul was absorbed with the glorious Object. What was the result? "Two disciples heard him speak, and they followed Jesus." What then? "One of the two which heard John speak, and followed Him, was Andrew, Simon Peter's brother." And what does he do? "_He first findeth his own brother_ Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus."

Again, "The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me.... _Philip findeth Nathanael_, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.... _Come and see._"

Here then, dearest A., is the style of thing for which I earnestly long: this individual work, this laying hold of the first man that comes in our way, this finding one's own brother, and bringing him to Jesus. I do feel we are deficient in this. It is all right enough to gather congregations, and address them, as G.o.d gives ability and opportunity.

Neither you nor I would pen a single word to detract from the value of such a line of work. By all means hire rooms, halls, and theatres; put out bills inviting people to come; leave no lawful means untried to spread the gospel. Seek to get at souls as best you can. Far be it from me to cast a damp upon any who are seeking to carry on the work in this public way.

But does it not strike you that we want more of the individual work?

more of the private, earnest, personal dealing with souls? Do you not think that if we had more "Philips" we should have more "Nathanaels?" If we had more "Andrews," we should have more "Simons?" I cannot but believe it. There is amazing power in an earnest personal appeal. Do you not often find that it is after the more formal public preaching is finished, and the close personal work begins, that souls are reached?

How is it then that there is so little of this latter? Does it not often happen at our public preachings, that when the formal address is delivered, a hymn sung, and a word of prayer offered, all disperse without any attempt at individual work? I speak not now, mark you, of the preacher--who cannot possibly reach every case, but of the scores of Christians who have been listening to him. They have seen strangers enter the room, they have sat beside them; they have, it may be, noticed their interest, seen the tear stealing down the cheek; and yet they have let them pa.s.s away without a single loving effort to reach them, or to follow up the good work.

No doubt it may be said, "It is much better to allow the Spirit of G.o.d to follow up His own work. We may do more harm than good. And besides, people do not like to be spoken to: they will look upon it as an impertinent intrusion, and they will be driven away from the place altogether." There is considerable weight in all this. I fully appreciate it; and I am sure you do likewise, dearest A. I fear great blunders are committed by injudicious persons intruding upon the sacred privacy of the soul's deep and holy exercises. It needs tact and judgment; in short, it needs direct spiritual guidance to be able to deal with souls; to know whom to speak to, and what to say.

But allowing all this, as we do in the fullest possible manner, I think you will agree with me that there is, as a rule, something lacking in connection with our public preachings. Is there not a want of that deep, personal, loving interest in souls which will express itself in a thousand ways that act powerfully on the heart? I confess that I have often been pained by what has come under my own notice in our preaching-rooms. Strangers come in and are left to find a seat wherever they can. No one seems to think of them. Christians are there, and they will hardly move to make room for them. No one offers them a Bible or hymn-book. And when the preaching is over, they are allowed to go as they came; not a loving word of inquiry as to whether they enjoyed the truth preached; not even a kindly look which might win confidence and invite conversation. On the contrary, there is a chilling reserve, amounting almost to repulsiveness.

All this is very sorrowful; and perhaps you will tell me that I am drawing too highly colored a picture. Alas! the picture is only too true. And what makes it all the more deplorable is, that one knows as a fact that many persons frequent our preaching-rooms and lecture-halls in the deepest exercise, and they are only longing to open their hearts to some one who could offer them a little spiritual counsel; but through timidity, reserve, or nervousness, they shrink from making any advance, and have but to retire to their homes and to their bedchambers, lonely and sad, there to weep in solitude because no man cares for their precious souls. Now I feel persuaded that much of this might be remedied if those Christians who attend the gospel preachings were more _on the look out_ for souls: if they would attend, not so much for their own profit, as in order to be co-workers with G.o.d, in seeking to bring souls to Jesus. No doubt it is very refreshing to Christians to hear the gospel fully and faithfully preached. But it would not be the less refreshing because they were intensely interested in the conversion of souls, and in earnest prayer to G.o.d in the matter. And, besides, it could in no wise interfere with their personal enjoyment and profit to cultivate and manifest a lively and loving interest in those who surround them, and to seek at the close of the meeting to help any who may need and desire to be helped. It has a surprising effect upon the preacher, upon the preaching, upon the whole meeting, when the Christians who attend are really entering into, and discharging, their high and holy responsibilities to Christ and to souls. It imparts a certain tone and creates a certain atmosphere which must be felt in order to be understood; but when once felt it cannot easily be dispensed with.

But, alas, how often is it otherwise! How cold, how dull, how dispiriting is it at times to see the whole congregation clear out the moment the preaching is over! No loving, lingering groups gathering round young converts or anxious inquirers. Old experienced Christians have been present; but, instead of pausing with the fond hope that G.o.d would graciously use them to speak a word in season to him that is weary, they hasten away as though it were a matter of life and death that they should be home at a certain hour.

Do not suppose, dearest A., that I wish to lay down rules for my brethren. Far be the thought.

I am merely, in the freest possible manner, pouring out the thoughts of my heart to one with whom I have been linked in the work of the gospel for many years. I feel convinced there is a something lacking. It is my firm persuasion that no Christian is in a right condition, if he is not seeking in some way to bring souls to Christ. And, on the same principle, no a.s.sembly of Christians is in a right condition if it be not a thoroughly evangelistic a.s.sembly. We should all be on the lookout for souls; and then we may rest a.s.sured we should see soul-stirring results. But if we are satisfied to go on from week to week, month to month, and year to year, without a single leaf stirring, without a single conversion, our state must be truly lamentable.

But I think I hear you saying, "Where is all the Scripture we were to have had? where the many quotations from the Gospels and the Acts?"

Well, I have gone on jotting down the thoughts which have for some considerable time occupied my mind; and now, s.p.a.ce forbids my going further at present. But if you so desire, I shall write you a second letter on the subject. Meanwhile, may the Lord, by His Spirit, make us more earnest in seeking the salvation of immortal souls, by every legitimate agency. May our hearts be filled with genuine love for precious souls, and then we shall be sure to find ways and means of getting at them!

Ever, believe me, dearest A., Your deeply affectionate yoke-fellow, * * *

LETTER II.

There is one point in connection with our subject which has much occupied my mind; and that is, the immense importance of cultivating an earnest faith in the presence and action of the Holy Ghost. We want to remember, at all times, that we can do nothing, and that G.o.d the Holy Ghost can do all. It holds good in the great work of evangelization, as in all beside, that it is "not by might, nor by power, but by My Spirit, saith the Lord of hosts." The abiding sense of this would keep us humble, and yet full of joyful confidence. Humble, because we can do nothing; full of joyful confidence, because G.o.d can do all. Moreover, it would have the effect of keeping us very sober and quiet in our work--not cold and indifferent, but calm and serious, which is a great matter just now. I was much struck with a remark lately made by an aged workman, in a letter to one who had just entered the field.

"Excitement," says this writer, "is not power, but weakness. Earnestness and energy are of G.o.d."

This is most true and most valuable. But I like the two sentences taken together. If we were to take either apart, I think you and I would prefer the latter; and for this reason: there are many, I fear, who would regard as "excitement" what you and I might really consider to be "earnestness and energy." Now I do confess, I love a deep-toned earnestness in the work. I do not see how a man can be otherwise than deeply and thoroughly in earnest, who realizes in any measure the awfulness of eternity, and the state of all those who die in their sins.

How is it possible for any one to think of an immortal soul standing on the very brink of h.e.l.l, and in danger at any moment of being dashed over, and not be serious and earnest?

But this is not excitement. What I understand by excitement is the working up of mere nature, and the putting forth of such efforts of nature as are designed to work on the natural feelings--all high pressure--all that is merely sensational. This is all worthless. It is evanescent. And not only so, but it superinduces weakness. We never find aught of this in the ministry of our blessed Lord or His apostles: and yet what earnestness! what untiring energy! what tenderness! We see an earnestness which wore the appearance of being beside oneself; an energy which hardly afforded a moment for rest or refreshment; and a tenderness which could weep over impenitent sinners. All this we see; but no excitement. In a word, all was the fruit of the Eternal Spirit; and all was to the glory of G.o.d. Moreover, there was ever that calmness and solemnity which becomes the presence of G.o.d, and yet that deep earnestness which proved that man's serious condition was fully realized.

Now, dear brother, this is precisely what we want, and what we ought diligently to cultivate. It is a signal mercy to be kept from all merely natural excitement; and, at the same time, to be duly impressed with the magnitude and solemnity of the work. Thus the mind will be kept properly balanced, and we shall be preserved from the tendency to be occupied with _our_ work merely because it is ours. We shall rejoice that Christ is magnified, and souls are saved, whoever be the instrument used.

I have been thinking a good deal lately of that memorable time, now exactly ten years ago, when the Spirit of G.o.d wrought so marvelously in the province of Ulster. I think I gathered up some valuable instruction from what then came under my notice. That was a time never to be forgotten by those who were privileged to be eyewitnesses of the magnificent wave of blessing which rolled over the land. But I now refer to it in connection with the subject of the Spirit's action. I have no doubt whatever that the Holy Ghost was grieved and hindered in the year 1859, by man's interference. You remember how that work began. You remember the little school-house by the road side, where two or three men met, week after week, to pour out their hearts in prayer to G.o.d, that He would be pleased to break in upon the death and darkness which reigned around: and that He would revive His work, and send out His light and His truth in converting power. You know how these prayers were heard and answered. You and I were privileged to move through these soul-stirring scenes in the province of Ulster; and I doubt not the memory of them is fresh with you, as it is with me, this day.

Well, what was the special character of that work in its earlier stages?

Was it not most manifestly a work of G.o.d's Spirit? Did not He take up and use instruments the most unfit and unfurnished, according to human thinking, for the accomplishment of His gracious purpose? Do we not remember the style and character of the agents who were chiefly used in the conversion of souls? Were they not for the most part "unlearned and ignorant men?" And further, can we not distinctly recall the fact that there was a most decided setting aside of all human arrangement and official routine? Working men came from the field, the factory, and the workshop, to address crowded audiences; and we have seen hundreds hanging in breathless interest upon the lips of men who could not speak five words of good grammar. In short, the mighty tide of spiritual life and power rolled in upon us, and swept away for the time being a quant.i.ty of human machinery, and ignored all question of man's authority in the things of G.o.d and the service of Christ.

Now we can well remember, that just in so far as the Holy Ghost was owned and honored, did the glorious work progress; and, on the other hand, in proportion as man intruded himself, in bustling self-importance, upon the domain of the Eternal Spirit, was the work hindered and quashed. I saw the truth of this ill.u.s.trated in numberless cases. There was a vigorous effort made to cause the living water to flow in official and denominational channels, and this the Holy Ghost would not sanction. Moreover, there was a strong desire manifested, in many quarters, to make sectarian capital out of the blessed movement; and this the Holy Ghost resented.

Nor was this all. The work and the workman were _lionized_ in all directions. Cases of conversion which were judged to be "striking" were blazed abroad and paraded in the public prints. Travellers and tourists from all parts visited these persons, took notes of their words and ways, and wafted the report of them to the ends of the earth. Many poor creatures, who had up to that time lived in obscurity, unknown and unnoticed, found themselves, all of a sudden, objects of interest to the wealthy, the n.o.ble, and the public at large. The pulpit and the press proclaimed their sayings and doings; and, as might be expected, they completely lost their balance. Knaves and hypocrites abounded on all hands. It became a grand point to have some strange and extravagant experience to tell; some remarkable dream or vision to relate. And even where this ill-advised line of action did not issue in producing knavery and hypocrisy, the young converts became heady and high-minded, and looked with a measure of contempt upon old established Christians, or those who did not happen to be converted after their peculiar fashion--"stricken," as it was termed.

In addition to this, some very remarkable characters--men of desperate notoriety, who seemed to be converted, were conveyed from place to place, and placarded about the various streets, and crowds gathered to see them and hear them recount their history; which history was very frequently a disgusting detail of immoralities and excesses which ought never to have been named. Several of these remarkable men afterwards broke down, and returned with increased ardor to their former practices.

These things, dearest A., I witnessed in various places. I believe the Holy Ghost was grieved and hindered, and the work marred thereby. I am thoroughly convinced of this: and hence it is that I think we should earnestly seek to honor the blessed Spirit; to lean upon Him in all our work; to follow where He leads, not run before Him. His work will stand: "Whatsoever G.o.d doeth it shall be forever." "The works that are done upon the earth, He is the doer of them." The remembrance of this will ever keep the mind well balanced. There is great danger of young workmen getting so excited about _their_ work, _their_ preaching, _their_ gifts, as to lose sight of the blessed Master Himself. Moreover, they are apt to make preaching the _end_ instead of the _means_. This works badly in every way. It injures themselves, and it mars their work. The moment I make preaching my end, I am out of the current of the mind of G.o.d, whose end is to glorify Christ; and I am out of the current of the heart of Christ, whose end is the salvation of souls and the full blessing of His Church. But where the Holy Ghost gets His proper place, where He is duly owned and trusted, there all will be right. There will be no exaltation of man; no bustling self-importance; no parading of the fruits of our work; no excitement. All will be calm, quiet, real, and unpretending.

There will be the simple, earnest, believing, patient waiting upon G.o.d.

Self will be in the shade; Christ will be exalted.

I often recall a sentence of yours. I remember your once saying to me, "Heaven will be the best and safest place to hear the results of our work." This is a wholesome word for all workmen. I shudder when I see the names of Christ's servants paraded in the public journals, with flattering allusion to their work and its fruits. Surely those who pen such articles ought to reflect upon what they are doing: they should consider that they may be ministering to the very thing which they ought to desire to see mortified and subdued. I am most fully persuaded that the quiet, shady, retired path is the best and safest for the Christian workman. It will not make him less earnest but the contrary. It will not cramp his energy, but increase and intensify it. G.o.d forbid that you or I should pen a line or utter a sentence which might in the most remote way tend to discourage or hinder a single worker in all the vineyard of Christ. No, no, this is not the moment for aught of this kind. We want to see the Lord's laborers thoroughly in earnest; but we believe, most a.s.suredly, that true earnestness will ever result from the most absolute dependence upon G.o.d the Holy Ghost.

But only see how I have run on! And yet I have not referred to those pa.s.sages of Scripture of which I spoke in my last. Well, dearly beloved in the Lord, I am addressing one who is happily familiar with the Gospels and Acts, and who therefore knows that the great Workman Himself, and all those who sought to tread in His blessed footsteps, owned and honored the Eternal Spirit as the One by whom all their works were to be wrought.

I must now close for the present, my much loved brother and fellow-laborer; and I do so with a full heart, commending you, in spirit and soul and body, to Him who has loved us, and washed us from our sins in His own blood, and called us to the honored post of workers in His gospel field. May He bless you and yours, most abundantly, and increase your usefulness a thousandfold!

As ever, and for ever, Your deeply affectionate work-fellow, * * *

LETTER III.

There is another point which stands intimately connected with the subject of my last letter, and that is, the place the word of G.o.d occupies in the work of evangelization. In my last letter, as you will remember, I referred to the work of the Holy Ghost, and the immense importance of giving Him His proper place. How clearly the precious word of G.o.d is connected with the action of the Holy Spirit, I need not say.

Both are inseparably linked in those memorable words of our Lord to Nicodemus--words so little understood--so sadly misapplied: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of G.o.d" (John iii).

Now, you and I, dearest A., fully believe that in the above pa.s.sage the Word is presented under the figure of "water." Thank G.o.d, we are not disposed to give any credit to the ritualistic absurdity of baptismal regeneration. We are, I believe, most thoroughly convinced that no one ever did, ever will, or ever could, get life by water baptism. That all who believe in Christ ought to be baptized we fully admit; but this is a totally different thing from the fatal error that subst.i.tutes an ordinance for the atoning death of Christ, the regenerating power of the Holy Ghost, and the life-giving virtues of the word of G.o.d. I shall not waste your time or my own in combating this error, but at once a.s.sume that you agree with me in thinking that when our Lord speaks of being "born of water and of the Spirit," He refers to the Word and the Holy Ghost.

Thus, then, the Word is the grand instrument to be used in the work of evangelization. Many pa.s.sages of holy Scripture establish this point with such clearness and decision as to leave no room whatever for dispute. In the first chapter of James, ver. 18, we read, "Of His own will begat He us _with the word of truth_." Again, in I Pet. i. 23, we read, "Being born again, not of corruptible seed, but of incorruptible, _by the word of G.o.d_, which liveth and abideth forever." I must quote the whole pa.s.sage because of its immense importance in connection with our subject: "For all flesh is as gra.s.s, and all the glory of man as the flower of gra.s.s. The gra.s.s withereth, and the flower thereof falleth away; but the word of the Lord endureth forever. _And this is the word which by the gospel is preached unto you._"

This last clause is of unspeakable value to the evangelist. It binds him, in the most distinct manner, to the word of G.o.d as the instrument--the only instrument--the all-sufficient instrument, to be used in his glorious work. He is to give the Word to the people; and the more simply he gives it the better. The pure water should be allowed to flow from the heart of G.o.d to the heart of the sinner, without receiving a tinge from the channel through which it flows. The evangelist is to preach the Word; and he is to preach it in simple dependence upon the power of the Holy Ghost. This is the true secret of success in preaching.

But while I urge this great cardinal point in the work of preaching--and I believe it cannot be too strongly urged--I am very far indeed from thinking that the evangelist should give his hearers a quant.i.ty of truth. So far from this, I consider it a very great mistake. He ought to leave this to the teacher, lecturer, or pastor. I often fear that very much of our preaching shoots over the heads of the people, owing to the fact of our seeking rather to unfold truth than to reach souls. We rest satisfied, it may be, with having delivered a very clear and forcible lecture, a very interesting and instructive exposition of Scripture, something very valuable for the people of G.o.d; but the unconverted hearer has sat unmoved, unreached, unimpressed. There has been nothing for him. The lecturer has been more occupied with his lecture than with the sinner--more taken up with his subject than with the soul.

Now I am thoroughly convinced that this is a serious mistake, and one into which we all--at least I am--very apt to fall. I deplore it deeply, and I earnestly desire to correct it. I question if this very mistake may not be viewed as the true secret of our lack of success. But, dearest A., I should not perhaps say "_our_ lack" but _my_ lack. I do not think--so far as I know aught of your ministry--that you are exactly chargeable with the defect to which I am now just referring. Of this, however, you will be the best judge yourself; but of one thing I am certain, namely, that the most successful evangelist is the one who keeps his eye fixed on the sinner, who has his heart bent on the salvation of souls, yea, the one with whom the love for precious souls amounts almost to a pa.s.sion. It is not the man who unfolds the most truth, but the man who longs most after souls, that will have the most seals to his ministry.

I a.s.sert all this, mark you, in the full and clear recognition of the fact with which I commenced this letter, namely, that the Word is the grand instrument in the work of conversion. This fact must never be lost sight of, never weakened. It matters not what agency may be used to make the furrow, or in what form the Word may clothe itself, or by what vehicle it may be conveyed; it is only by "the Word of truth" that souls are begotten.

All this is divinely true, and we would ever bear it in mind. But do we not often find that persons who undertake to preach the gospel (particularly if they continue long in one place) are very apt to leave the domain of the evangelist--most blessed domain!--and travel into that of the teacher and lecturer? This is what I deprecate and deeply deplore. I know I have erred in this way myself, and I mourn over the error. I write in all loving freedom to you--the Lord has of late deepened immensely in my soul the sense of the vast importance of earnest gospel preaching. I do not--G.o.d forbid that I should--think the less of the work of a teacher or pastor. I believe that wherever there is a heart that loves Christ, it will delight to feed and tend the precious lambs and sheep of the flock of Christ, that flock which He purchased with His own blood.

But the sheep must be gathered before they can be fed; and how are they to be gathered but by the earnest preaching of the gospel? It is the grand business of the evangelist to go forth upon the dark mountains of sin and error, to sound the gospel trumpet and gather the sheep; and I feel convinced that he will best accomplish this work, not by elaborate exposition of truth; not by lectures however clear, valuable, and instructive; not by lovely unfoldings of prophetic, dispensational, or doctrinal truth--most precious and important in the right place--but by fervid, pointed, earnest dealing with immortal souls; the warning voice, the solemn appeal, the faithful reasoning of righteousness, temperance, and judgment to come--the awakening presentation of death and judgment, the dread realities of eternity, the lake of fire and the worm that never dies.

In short, beloved, it strikes me we want awakening preachers. I fully admit that there is such a thing as _teaching_ the gospel, as well as _preaching_ it. For example, I find Paul teaching the gospel in Rom.

i.-viii. just as I find him preaching the gospel in Acts xiii. or xvii.

This is of the very last importance at all times, inasmuch as there are almost sure to be a number of what we call "exercised souls" at our public preachings, and these need an emanc.i.p.ating gospel--the full, clear, elevated, resurrection gospel.

But admitting all this, I still believe that what is needed for successful evangelization is, not so much a great quant.i.ty of truth as an intense love for souls. Look at that eminent evangelist George Whitefield. What think you was the secret of his success? No doubt you have looked into his printed sermons. Have you found any great breadth of truth in them? I question it. Indeed I must say I have been struck with the contrary. But oh! there was that in Whitefield which you and I may well covet and long to cultivate. There was a burning love for souls--a thirst for their salvation--a mighty grappling with the conscience--a bold, earnest, face-to-face dealing with men about their past ways, their present state, their future destiny. These were the things that G.o.d owned and blessed; and He will own and bless them still.

I am persuaded--I write as under the very eye of G.o.d--that if our hearts are bent upon the salvation of souls, G.o.d will use us in that divine and glorious work. But on the other hand, if we abandon ourselves to the withering influences of a cold, heartless, G.o.dless fatalism; if we content ourselves with a formal and official statement of the gospel--a very cheerless sort of thing; if, to use a vulgar phrase, our preaching is on the principle of "take it or leave it," need we wonder if we do not see conversions? The wonder would be if there were any to see.