OBS TIO aio? RI25 | Crume, Thomas Clinton, 1886: Evangelism in action kes i) » Patc as bag, hie Pps Saas a) dit if ho. | i it ue aL ae anny QF PRINGES Sy Cy MAY 22 1926 o XN Evangelism in BY THOMAS CLINTON CRUME, M.A, ThM. PhD., Th.D., D.D. ue PENTECOSTAL PUBLISHING COMPANY LOUISVILLE, KENTUCKY COPYRIGHT, 1925, BY THOMAS CLINTON CRUME. PRFID DDI DIO FFD ODEDPAAO SSIS OI IOS TO MY FATHER AND MOTHER, C. W. CRUME AND ANNA E. CRUME, TO WHOM I OWE A DEBT I CAN NEVER REPAY. FOREWORD. This book for the most part has been wrought out by the author on the anvil of experience through a period of fifteen years as student, pastor, and gen- eral evangelist. During these years the author has made a special study of evangelism and has given it the first place in his ministry. He has a deep con- viction that winning others to Christ is the first bus- iness of the preacher, the church, and every re- deemed soul. It was this conviction that caused him to lead his own church, during a pastorate of ten years, in twelve successful revivals, and during this same period he was called upon to hold scores of re- vivals in other churches. Success at home created a demand for his services elsewhere, and as a result more calls came to lend a helping hand than could possibly be accepted. During the past few years many persistent appeals have come from kind friends in the pastorate and from some important Christian schools to write a book covering the whole field of evangelism in a brief and practical way. This the writer has endeavored to do. He realizes full well his own inability for such a task and the many imperfections of this work, but sends it forth with the hope that it may add something of value to the knowledge and literature of one of the most fas- cinating themes in the world—evangelism. In view of the fact that certain schools have al- ready approved the manuscript, and want to use the book as a text book on evangelism, the material has been rearranged in points and short paragraphs to aid the student in memorizing the contents of the book. Just here, I wish to acknowledge my debt of gratitude to all who have preceded me in the field of evangelism. It has been my grand privilege and good pleasure to read all the best that has been written on the subject. Yet, I feel that this great theme has not been exhausted and I have simply en- deavored in this work to add my little contribution, with the hope that it may be of some small service in the bringing in of the Kingdom of God. I want to acknowledge my special indebtedness to Drs. L. R. Scarborough, William E. Biederwolf, W. W. Hamilton, and O. O. Green, for their great and inspiring books on evangelism. I feel that these brethren have made incalculable contributions to the cause of evangelism. I am also deeply indebted to Pres. E. Y. Mullins and the faculty of the Southern Baptist Theological Seminary, for teaching me the evangelistic message and inspiring me to go out from that holy place with a consuming passion to deliver that message to a lost world. I could not let this book go forth with a good conscience without making this statement. I thank God for every memory of this school of the prophets and for the men who taught me to love and win lost souls. How much I owe to these men I can never know this side of eternity. In doing a work of this sort, it is impossible to know just how much one owes to others, but wher- ever another has been consciously used, or quoted, proper credit has been given. So whatever we owe to others in spirit, inspiration, or direct quotation, we gratefully acknowledge. THOMAS CLINTON CRUME. CONTENTS. CHAPTER PAGE 1. The Meaning of Evangelism. ........... 7 2. Evangelism in the Old Testament ........ i 3. Evangelism in the New Testament........ 38 4, Outstanding Evangelists of the Chris- Han Centuries 00 ua ie nin Kees 65 5. The Doctrines of Evangelism ............ 90 6. The Agencies in Evangelism ..... Hee 140 7. Personal Evangelism .......... He opts 159 8. Child Evangelism iti... 4. 4'\. Maas Oa 178 9: Church) Mvangelism wun... MO ae dhe 184 10. Co-Operative Evangelism . ............. 197 Lt Maisiciin Hvangelisny fei is os eens 7 We 12. Methods in Evangelism ..... Mes a Papers CHAPTER I. EVANGELISM. “And He gave some to be apostles; and some, prophets; and some evangelists; and some, pastors and teachers,” (Eph. 4:11-17). “Do the work of an evangelist,” (II Tim. 4:5). Evangelism is a great and meaningful word. It is worthy of our deepest thought.. We do well to pause and study its meaning and message. Evan- gelism is especially at the forefront in this age, as ours is the age of evangelism. Evangelism is indeed the watchword of the Christianity of our day. “Evangelism is, at this moment, the watchword of the churches. For the first time in many decades the watchword is worthy the followers of the Naz- arene. With a strange unanimity conservatives and critics alike have accepted the term, and with one voice are calling for evangelism.’—W. B. Riley, (The Perennial Revival). THE MEANING OF EVANGELISM. The Greek word, ‘‘uangelisto,” meaning evangel- ast, is used only three times in the New Testament. The Greek verb, “uangelizo,.”’ which means to evan~ gelize, is used fifty-two times, and the word, “uangel- ion,” meaning Gospel, is mentioned some seventy- four times. The word “evangel” means “good news” or “good tidings.” This word came to us 7 8 EVANGELISM IN ACTION from the Greek, passing into Latin letters, and finally reaching us in the English word “evangel.” From this we derived the kindred words “evangel- istic” and “evangelize.” The word “Gospel” comes from an Anglo-Saxon source and means etymologically, the “God-story,” but in practical usage “good news.” In reality “evangel’” and “‘gospel”’ are synonymous in meaning. It will help us to get a glimpse of the picture out of which the word “gospel” was born. We must imagine a city endangered by an invading army. The brave defenders of the city go far afield to meet the invading forces. They engage the enemy in deadly conflict, the battle rages and waxes hot. The inhabitants, including the old men, women and children, wait anxiously and impatiently behind city walls for some word from the front. There are no telephones, automobiles, airplanes, or express trains to bring the message. Every nerve is strain- ed, every ear is listening, and every eye is fixed to- _| ward the battle field. Presently out of the dust, far \ off in the dim distance, appears the figure of a run- ner. He is hot, tired, and dusty, but is bending every nerve to reach the gates of the city. The brave defenders have won the day, and this runner is the messenger of the “good news.” He tells the waiting, anxious populace that the brave defenders of the city have won and that the city is saved and safe. My! What news, and what a glad and glorious day for that city. Now, the word evangelist represents this mes- EVANGELISM 9 senger or runner. The message that he brings is the good news of the Gospel. Evangelism then, in our thinking, as well as in its derivative sense, means the proclaiming of the ‘‘sood news” of the Gospel to Jost human beings wherever they are found around the world. Evangelism is any effort, on the part of Chris- tian people, to win a lost world to Christ. This, effort may be an individual effort, a church effort, a | co-operative community effort, a city-wide effort, a. nation-wide effort, or a world-wide effort. Any effort, therefore, directed toward saving a lost world) from sin and eternal punishment is ee a Call it what you will, it is still evangelism. Looking from another angle, Dr. E. Y. Mullins in his book, “Axioms of Religion,” aptly defines evangelism from a Theological viewpoint. He says, “Evangelism is the proclamation to the soul of man that God has provided a trysting place, so to speak, ¢or God and man in Christ. In Christ they meet, and face to face settle their controversy. The in- carnation is God’s self-revelation as a person, the atonement is His provision for human sin.” “Hvangelism is the approach of the divine to the human person. The high respect which God pays to the human personality is seen in the fact that His transaction with every sinner in Christ is on the basis of that sinner’s private and personal needs and conditions. Evangelism is the method of God for setting the soul free. He regenerates the spirit of man and thus transforms it into a regeneration of [a 10 EVANGELISM IN ACTION human society. Through evangelism, therefore, God grapples directly with man’s deepest problem— emancipation from sin.” Evangelism is God’s ordained way of reaching a lost world. Evangelism originated with God, not man. It was born in the heart of God. It is God’s plan, through the channel of evangelism, to reconcile the world unto Himself. Then how necessary, how important, how far reaching, is this something we call evangelism. We owe it to God, to a lost world, and to ourselves—to understand and practice evan- gelism. Dr. Henry C. Mabie, in his book entitled, “Method of Soul Winning,” gives us some very illuminating words in regard to the meaning and nature of evan- gelism. He says, “To evangelize, is to tell the good news, that which is really news and that which is surprisingly joyful news—a real saving message. To evangelize is to point out to men how they may come into a new moral and religious status, under a regime which God has made possible through the sacrificial work of Himself in His Son. To evan- gelize a soul is to make clear to it the evangelical status made possible for it by Christ.” The late Dr. J. Wilbur Chapman, writing in “The Advance” has the following to say, “Evangelism has ever been the hope of the church, and properly used ___ and controlled, is the very greatest possible blessing. Evangelism is a spirit and not a method, and this is as it should be, for if it were a method, then in order to be evangelistic, I must be like other people, EVANGELISM 11 and this would not be possible, or I must use the methods of other men, and this might be not only distasteful, but disastrous. Since evangelism is a } spirit, one has only to yield himself absolutely to / Christ, become possessed of His Spirit, follow closely | 4 : ; : j His direction, and as a result we have evangelism of: the highest type.” Knowing now as we do, the meaning and nature of evangelism, we do well to remember that—the object of evangelism is to get lost human beings into right relation to God; the task of evangelism is the salvation of all mankind, and that the scope of evan- gelism is as wide as the world. Let us then go forth, in the spirit of Him who said, “Follow thou me,” and really, “Do the work of an evangelist.” CHAPTER II. EVANGELISM IN THE OLD TESTAMENT. ‘“‘And I will put enmity between thee and the wo- man, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Gen. 3:15). : This great verse gives us the origin and kernel of all true evangelism. Here we have the first promise of a Redeemer, who is to come through the seed of the woman, to bruise Satan and save a lost human race. Here begins the “highway of the seed’”’ which leads through Abel, Seth, Noah (Gen. 6:8-10), Shem (Gen. 9:26, 27), Abraham (Gen. 12:1-4), Isaac (Gen. 17:19-21), Jacob (Gen. 18:10-14), Judah (Gen. 49:10), David (II Sam. 7:5-17), to Immanuel —Christ, (Isa. 7:9-14; Matt. 1:1, 20-23; I John 3:8; John 12:31). The way of the seed, is the way of Evangelism. This highway leads to Christ and the cross. We have no evangelistic message for a lost world, apart from the cross—‘“For without the shed- ding of blood there is no remission of sins,” (Heb. O22). NOAH-——A PREACHER OF RIGHTEOUSNESS. “Noah was a Just man, and perfect in his gener- ations, and Noah walked with God.” (Gen. 6:9). Noah was a “preacher of righteousness” and as such warned his generation, but his warning was in vain. His generation was so wicked that it “re- 12 EVANGELISM IN OLD TESTAMENT | 18 pented God that He had made man on the earth, and it grieved him at his heart.” Violence filled the earth and God’s way was corrupted. Finally, in disgust, God decreed the ‘‘end of-all flesh,” and the Antediluvian civilization. But Noah, God’s mes- senger, ‘‘moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness, which is by faith,” (Heb. 2:7). Then the flood came and completely destroyed every living thing—save those in the ark. Follow- ing the flood came the “Covenant” with Noah, and in that Covenant, a prophetic declaration is made— that Shem will have a peculiar relation to Jehovah, (Gen. 9:26, 27). All divine revelation is through Semitic men, and Christ, after the flesh, descends from Shem. Thus we trace the course of God’s evangelistic message to the world. THE CALL OF ABRAHAM. Abraham, was not an evangelist in the modern sense of the word, but he was called nevertheless, to leave his native land and give his life to a divine mission. God called him to be a blessing to the world and through him ‘all the families of the earth” have been blessed. He lived the evangelistic life, and through him and his seed, the world has re- ceived the evangelistic message. He saw ‘“Christ’s day and was glad.” THE CALL OF MOSES. “By faith Moses, when he was come to years, re- fused to be called the son of Pharaoh’s daughter ; 14 EVANGELISM IN ACTION choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season ; esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible,” (Heb. 11: 25-27). Thus we see that Moses had evangelistic fazth, evangelistic vision, and evangelistic decision. It was this man, thus equipped, that God called by the burn- ing bush to lead his people out of the bondage and sins of Egypt into a larger, and a national life. A close study of the life of Moses reveals the fact, that he was not only a great law-giver, a mighty leader, etc., but that he was intensely evangelistic. His invitation to Hobab has become immortal— “Come thou with us, and we will do thee good.” His mighty. challenge at the foot of Mt. Sinai, after the - people had worshipped the golden calf, can never be forgotten, where he said, “‘Who is on the Lord’s side? let him come unto me,” (Exodus 32:26). Cou- ple with this heart-searching appeal, his wonderful prayer of intercession—“Yet now, if thou wilt for- give their sin; and if not, blot me, I pray thee, out of thy book which thou hast written,” (Exodus 32: 32). Here we see the very heart, and passion, of this lover of souls. We turn to the Book of Numbers (82:23), and find him picturing sin, in words of warning, as a sure detective—“Be sure your sin will find you out.” This great old text has been the EVANGELISM IN OLD TESTAMENT 15 means under God, of turning multiplied thousands from their sins through the centuries. It was Moses who made the brazen serpent in the wilderness and told the people to look, by faith, and live. Those who looked did live. We preach the same evangelistic message today—‘‘And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever be- lieveth in Him should not perish, but have eternal life,’ (John 3:14, 15). Moses, throughout his long ministry, was contin- ually warning the people to turn from their sins and be true to God. He did his work so well that when life’s day was done God pulled back the veil of the sky and said, to Joshua the new leader, ““Moses my servant is dead.” This servant, this zealous soul, was counted worthy to meet with Jesus, centuries later, on the Mount of Transfiguration. Give us more servants today with the zeal and passion of a Moses. JOSHUA. Joshua was called to take up the work where Moses left off. His first great task was the con- quest of Canaan, and his second was the division of the land among the tribes. He did his best to stimu- late the various tribes to complete the conquest of the land in every part, (Josh. 13-21). He tried to commit Israel for all future time to faithfulness to Jehovah, and as long as Joshua’s associates and his personal friends lived, the people were compara- tively faithful. It is interesting to note that this 16 EVANGELISM IN ACTION busy leader and nation builder had the spirit of evangelism. His evangelistic message may be summed up in these words: “Choose you this day whom ye will serve,” (Josh. 24:15). These are his words, and this was the heart of his message. But he did more than deliver his message—he lived the evangelistic life, and said, to all who heard him, “As for me and my house, we will serve the Lord,” (24: 15). The true evangelist, of every age and century, must live his message. The man who lives his mes- sage is sure to get results. Here is the proof—‘And Israel served the Lord all the days of Joshua, (24: 81). THE PERIOD OF THE JUDGES. We now come to the “Dark Ages of Israel’s his- tory.” It may be described as a period of political, social, and spiritual decline. The author of the Book of Judges gives us in graphic words the awful picture of the nation during this period, ‘““And the people served Jehovah all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great work of Jehovah, that He had wrought for Israel—And there arose another generation after them, that knew not Jehovah, nor yet the work which He had wrought for Israel. And the children of Israel did that which was evil in the sight of Je- hovah, and served the Baalim; and they forsook Je- hovah, the God of their fathers, who brought them out of the land of Egypt, and followed other Gods, of the gods of the peoples that were round about them, and they provoked Jehovah to anger,” (Judges 2:7- EVANGELISM IN OLD TESTAMENT 17 12). We can hardly expect any really great, spir- itual movement in a time like this. During this period the chosen people went after the false gods of the nations round about them,.and as a result they were punished and made servants of their ene- mies. Alas, they would come to themselves and be brought back to God in great revivals led by a Deborah or a Gideon. Each generation refused to learn from former generations the lesson, that apos- tasy from Jehovah meant slavery to heathen oppres- sors. So again they sin and are made to serve the Philistines as a punishment. This time they are led in a great awakening by Samson. The revival at Mispen, led by Samuel, is the last great awakening of this unfortunate period. This is in brief the story of evangelism in the Period of the Judges. THE EVANGELISM OF THE PROPHETS. The story of God’s people through the long cen- turies is after all a little more than the story of evangelism. The whole experience of Israel is one of declension and revival. To be sure, there were no protracted meetings nor evangelistic campaigns in the modern sense, but there were nevertheless great awakenings, and mighty movements in which the people were stirred and led back to God. In every period of Israel’s history there were rulers or false prophets who would lead the people into sin and away from God, but almost immediately some true prophet would arise, and lead them back to God’s altar. All the way through Kings and Chronicles we are told of some Jeroboam, some Ahab, some 18 EVANGELISM IN ACTION Amaziah, some Uzziah or some Ahaz who led Israel into sin, but almost instantly they tell us of some great sweeping reform or revival movement led by a Jehoshaphat, a Joah, a Hezekiah or some mighty prophet like Elijah. The prophets were in a real sense, great revival preachers, and in style, method, delivery, and manner of approach, just as varied and different as the evangelists of our own time. THE MOUNT CARMEL REVIVAL. It is not our purpose in this treatise to give in detail the work of all the prophets, but simply to note some of the outstanding religious awakenings of the prophetic period. The mighty leader in the revival of Mt. Carmel was Elijah the Tishbite. He was God’s true man, God’s dependable man in one of the most crucial periods of Israel’s history. The situation was serious. Through Ahab and his wicked queen Jezebel, the country had been flooded with false prophets. Jezebel was full of zeal for Baal, and she was determined to introduce his re- ligion into Israel, and make Baal worship the religion of the country. She introduced 450 prophets of Baal and 400 of Astarte. In addition to this, she built houses of worship for Baal, and lavished upon the new religion the favor of the Court. She did her ut- most to exterminate the prophets. Great religious centers, like the Schools of the Prophets, were broken up. The people followed their queen, and for the most part, acquiesced in the change of re- ligion. It was a dark hour for true religion, and a real man was needed to stem the tide. Elijah was EVANGELISM IN OLD TESTAMENT 19 that man, and he went forth single-handed to fight the forces of Baal. He meets King Ahab and challenges him for a show down on Mt. Carmel. Ahab agrees and the people are summoned, and all the forces of Baal are there. The false prophets are there. Elijah addresses the people and in that memorable address he said, “How long halt ye between two opinions? if the Lord be God, follow Him, but if Baal, then follow Him, and the people answered him not a word,” (Kings 18:21). In the fire test that followed the false prophets failed. Their God was powerless to help. But when Elijah cried Jehovah answered, and the altar and offering were consumed. “And when the people saw it, they fell on their faces, and they said, The Lord, He is the God; the Lord, He is the God, (Kings 18:39). It was a great hour, Elijah and revealed religion won, and the false prophets were defeated and slain. Then followed Elijah’s prayer for rain. Soon the clouds gathered and the parched earth was drenched with refreshing showers. This was a genuine revival of old time religion. Revivals of this sort, and men of Elijah’s type, are needed today. We need men this hour who can move both earth and sky. Our prayers should be, O God, give us more men with the spirit, courage, and power of Elijah. THE WATER GATE REVIVAL. This is possibly the most modern of all the Old Testament awakenings. It was conducted by Ezra immediately following the return of the people 20 EVANGELISM IN ACTION from the Assyrian captivity. It was a great out- door or open-air meeting. The place was before the water gate. The people literally filled the streets of Jerusalem to have a part in this revival. Ezra mounted himself on a pulpit of wood and began to read the law of Moses. He read and explained from morning till the noon hour, and all the people were stirred and moved. They worshipped, lowered their heads, wept, and repented of their sins. They also observed the Feast of Tabernacles, confessed their sins publicly, and signed a covenant pledging them- selves to keep the law of God. ‘‘And there was very great gladness,” (Neh. 8:17). Surely no one doubts that this was a great and successful revival. In reality it was a Bible Reading revival. Certainly such a revival would be a blessing to our modern world. It cannot come too soon. Lord, hasten the day! OBADIAH. Obadiah is, chronologically, the first of the writ- ing prophets and the first to use the phrase, “The day of the Lord.” His message is directed against the sins of Edom. He shows evangelistic fire and fervor in condemning the “pride” of Edom, also EKdom’s disposition to oppress Judah. Obadiah doesn’t mince words. He says “Thou art greatly despised.” ‘‘The pride of thine heart hath deceived thee.” “Thence will I bring thee down, saith the Lord.” ‘For the day of the Lord is near upon all the heathen; as thou hast done, it shall be done unto thee; thy reward shall return upon thine own head.” EVANGELISM IN OLD TESTAMENT 21 He makes it plain that God’s day of retribution is sure to come and that they the Edomites, must pay the penalty for their sins. JOEL. Joel is one of the most spiritual of all the prophets. His sensitive soul was stirred to its depth as he beheld the moral and spiritual decline of his people. He calls upon the “drunkards,” “all drinkers of wine,” “‘priests” and “ministers of the Altar,’’ to lament and repent, in view of the coming “Day of the Lord.” “Awake, ye drunkards, and weep; and how! all ye drunkards of wine.” ‘“Gird yourselves, and lament, ye priests; howl, ye ministers of the altar; come lie all night in sack-cloth, ye ministers of my God, for the meat-offering and the drink-offering is witholden from the house of your God.” “For the day of the Lord is at hand, and as a destruction from the Almighty shall it come.” The people are urged in burning words to repent, and thrust themselves upon the grace of God: “Yet even now, saith Jehovah, turn unto me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and your garments, and turn unto Jehovah your God; for He is gracious and merciful, slow to anger, and abun- dant in loving kindness, and repenteth Him of the evil,” (Joel 2:1-17). What modern evangelist could make an appeal more stirring and soul moving? The implication, in verses 17 and 18, is that. they did repent. To be 22 EVANGELISM IN ACTION sure, how could they resist? Such a passion is bound to win. JONAH. Jonah was an evangelist of strange and diverse moods, like some modern evangelists, but he was nevertheless very effective. It was hard for God to get him started toward Nineveh, but when he did go something happened. The revival of Nineveh stands out as one of the greatest and most far reaching in human history. A whole city was stirred, a mighty population from the king to the lowest citizen was moved, repented, and turned to God. t “And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not,” (Jonah 3:10). The city was moved, and saved, but the evangelist pouted, because results were not as he had predicted and expected. How modern! Some evangelists, even now, are not willing to leave results in God’s hands. | AMOS. Amos was a herdman and a dresser of sycamore fruit. God called him from his rural task to be a prophet.. Amos was a native of Tekoa, a city on the edge of the desert twelve miles south of Jerusalem. He lived in the South but was called to prophesy to the Northern Kingdom. He delivered his prophecies in the days of Jeroboam II, two years before the earthquake of Zech. 14:5. Bethel was the scene of EVANGELISM IN OLD TESTAMENT = 23 his activity. Amos was not educated, but he knew men and things, and his soul was aflame with a passion for right and justice. He raised his voice in defense of the poor and oppressed. He was a true and fearless prophet of God. He delivered his mes- sages without fear. They were straight from the shoulder, and they hit home. There is much that is evangelistic in his writings. Some of the greatest revival texts of the Christian centuries have been gleaned from his messages. It will be interesting as well as instructive to note some of them. “Can two walk together, except they be agreed?” (3:3). “Hear this word, ye kine of Bashan,—which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink,” (4:1). “Prepare to meet thy God, O Israel, (4:12). ‘For thus saith the Lord unto the house of Lsrael, Seek ye me, and ye shall live,” (5:4). “Seek good, and not evil, that ye may live, and so the Lord God of hosts shall be with you,” (14:14). ‘‘Woe to them that are at ease in Zion,” (6:1). ‘‘Woe to them—that lie upon beds of ivory and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent themselves instruments of music, like David; that drink wine in bowls, etc,” (6:4-6). “Though they dig into hell, thence shall my hand take them; though they climb up to heaven, thence will I bring them down,” (9:2). HOSEA. Hosea was a contemporary of Amos in Israel, 24 EVANGELISSM IN ACTION and of Isaiah and Micah in Judah. His ministry was chiefly to the ten tribes, but he also makes references to Judah. His style is abrupt, meta- phorical, and figurative. There are some striking evangelistic texts in his writings. It will be interest- ing to note the most helpful and striking of these: “Seeing thou hast forgotten the law of thy God, I will also forget thy children,” (4:6). ‘For Israel slideth back as a backsliding heifer,” (4:16). “Ephraim is joined to his idols; let him alone,” (4:17). ‘Come, and let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up,” (6:1). “Israel is an empty vine,” (10:1). ‘Therefore turn thou to thy God; keep mercy and judgment, and wait on thy God con- tinually,” (12:6). ‘‘O Israel, thou hast destroyed thyself; but in me is thine help,” (18:9). “TI will ransom them from the power of the grave; I will redeem them from death; O death, I will be thy plagues; O grave, I will be thy destruction; repen- tance shall be hid from mine eyes,” (13:14). “Take with you words, and turn to the Lord; say unto him, take away all iniquity, and receive us graciously,” (14:2). “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall there- in,” (14:9). | MICAH. Micah was a native of Moresheth, a village in Southwest Judah. He prophesied during the reign EVANGELISM IN OLD TESTAMENT — 25 of Jotham, Ahaz, and Hezekiah. He was a prophet of Judah and his mission was chiefly to the Southern Kingdom. Micah was contemporary with Isaiah, and is much like that great prophet in style. He is vigorous and fearless in his denunciation of sin, yet tender and persuasive in appeal. Micah was a man of great spiritual power. He says, “I am full of power by the Spirit of Jehovah,’ (8:6). It was Micah who foretold that the birth of a great Ruler (Jesus), would take place in Bethlehem, (Micah 5 :2-6). The following passages may be used effectively in revival work: “Is it not for you to know judg- ment?” (3:1). ‘‘Hear ye now what the Lord saith,” (6:1). “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk with thy God?” (6:8). “Who is God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy,” (7:18). ISAIAH. Isaiah is the greatest of the Old Testament prophets. He was called of God in a vision, and answered that call immediately in those immortal words of his, ‘‘Here am I, send me.”” His ministry of more than 40 years, extended from the closing year of the reign of Uzziah to the end of Hezekiah’s reign It was during the latter half of the eighth century B. C. His prophet ministry covered the stirring period during which Assyria, under the 26 EVANGELISM IN ACTION leadership of Pul, Shalmaneser IV., Sargon and Sennacherib, repeatedly invaded Syria and Pales- tine. From his watch-tower Isaiah surveyed the nations, from Assyria and Elam in the East, to Egypt and Ethiopia in the Southwest, and Jehovah asserted by the mouth of His prophet, His sovereignty over all the earth. Isaiah was well educated and possessed the most beautiful and force- ful style of any of the prophets. He is distinctively the prophet of redemption. He gives us the clearest view of grace to be found in the Old Testament. He gives us a wonderful picture of the Messiah, in his Person and sufferings, and the blessings that are to come to the Gentile nations through Him. The truth is, he takes us right up to the Cross of Christ, and permits us to look on as He suffers and dies for a lost world. The fifty-third chapter is the greatest chapter in the Book of Isaiah, but there are many other passages which contain the evangelistic note and appeal. The entire Book is intensely evange- listic and will be found most helpful in revival and evangelistic effort. The following are some of the most striking evangelistic appeals and warnings: “Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah,” (1:10). “Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool,” (1:19). “Woe unto the wicked! it shall be ill with him, for the reward of his hands shall be given him,” (3:11). EVANGELISM IN OLD TESTAMENT 27 “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter!” (5:20). “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulders and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace,” (9:6). “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people, to it shall The Gentiles seek; and his rest shall be glorious,” (11:10). “And I will punish the world for their evil, and the wicked for their iniquity; and will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible,” (13:11). “T will make a man more precious than fine gold; even a man than the golden wedge of Ophir,” (13:12). “Yet thou shalt be brought down to hell, to the sides of the pit,” (14:15). “All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifted up an ensign on the mountains; and when he bloweth a trumpet, hear ye,” (18:3). “Woe to the crown of pride, to the drunkards of Ephriam, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine,” (28:1). “Judgment also will I lay to the line, and righteousness to the plummet,” (28:17). 28 EVANGELISM IN ACTION “Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add © sin to sin,” (30:1). “For the Lord is our Judge, the Lord is our Law- giver, the Lord is our King; he will save us,” (Bot22) 4 ‘‘And a highway shall be there, and a way, and it shall be called The Way of Holiness; the unclean shall not pass over it; but it shall be for those; the waytaring men, though fools, shall not err therein,” (35:8). “Thus saith the Lord, Set thine house in order; for thou shalt die, and not live,” (38:1). “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint,” (40:31). “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price,” (55:1). “He shall see the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities,” (53:11). “Incline your ear and come unto me; hear, and your soul shall live,” (55:8). “Let the wicked forsake his “way, and the un- righteous man his thoughts; and let him return un- to the Lord, and he will have mercy upon him, and to EVANGELISM IN OLD TESTAMENT — 29 our God, for he will abundantly pardon,” (55:7). “There is no peace, saith my God, to the wicked,” (57:21). “Behold, the Lord’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear,” (59:1). “Ye that make mention of the Lord, keep not silent,” (62:6). NAHUM. There is nothing certain known about his personal history. He prophesied during the reign of Hezehiah. The destruction of Nineveh is the theme of his prophecy. He makes it clear that Jehovah, because of his holy nature, must deal with sin in judgment. There is not much of an evange- listic nature in his writings. However, the following on the nature of God may prove interesting and helpful in this connection: “God is jealous, and the Lord revengeth; the Lord revengeth and is furious, the Lord will take vengance on his adversaries, and he reserveth for his enemies,” (1:2). “The Lord is slow to anger and great in power,” (1:3). “The Lord is good, a stronghold in the day of trouble; and he knoweth them that trust him,” Cet) He prophesied during the reign of Josiah. His style is plain and direct. He lived in the time of the revival under Josiah, but he made it clear that the captivity was impending, and sure to come because 30 EVANGELISM IN ACTION of the moral decline of the people. Helpful evange- listic passages are few and far between, but the following may be noted: “Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand; for the Lord hath prepared a sacrifice, he hath bid his guests,” (1:7). - “Seek ye the Lord,” (2:8). “The Lord thy God in the midst of thee is mighty ; he will save,” (3:17). HABAKKUK. Concerning the personal history of this prophet nothing is known. He wrote just upon the eve of the captivity. He was more concerned that the holiness of Jehovah should be vindicated, than that Israel should escape chastisement. Habakkuk was God’s testimony against idolatry and pantheism. The following texts may be noted: “The just shall live by faith,” (2:4). ‘Woe unto him that giveth his neighbor drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their naked- ness!’ (2:15). JEREMIAH. Jeremiah was a priest from the village of Ana- thoth, three miles northeast of Jerusalem. His ministry began in the thirteenth year of the reign of Josiah, and he had a long and eventful career. He aided Josiah in his reforms, and was deeply moved by his untimely death. After the death of Josiah, the kingdom of Judah hastened to its end EVANGELISM IN OLD TESTAMENT 31 in the Babylonian captivity. After the fall of Jerusalem, Jeremiah was left with the remnant of Palestine. He was finally carried to Egypt by force, and died there. Throughout his life opposition and persecution were his lot. He was indeed, “a man of sorrows and acquainted with grief.” He has been aptly called the ‘‘weeping prophet.” The evangelistic passages in his writings are as follows: “Wherefore I will yet plead with you, saith the Lord, and with your children’s children will I plead,” (229) ‘Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit,’ (2:11). “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water,” (2:18). “Thine own wickedness shall correct thee, and thy backslidings shall reprove thee; know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts,’”’ (2:19). “Turn, O backsliding children, saith the Lord; for I am married unto you,” (2:14). “Turn, O backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the Lord our God,” (3:22). “Is there no balm in Gilead; is there no physi- cian there why then is not the health of the daughter of my people recovered?” (8:22). 32 EVANGELISM IN ACTION “Shall a man make gods unto himself, and they are no gods?” (16:20). “The heart is deceitful above all things, and - desperately wicked; who can know it?” (17:9). “Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel,” (18:6). “But I will punish you according to the fruit of your doings, saith the Lord,” (21:14). “And ye shall seek me, and find me, when ye shall search for me with all your heart,” (29:18). Like Jeremiah, he was a priestly prophet. His prophetic ministry was spent among the captives in Babylonia, but he was God’s voice to the “whole house of Israel’”—the ten tribes. His message be- fore the fall of Jerusalem was one of denunciation, but after the fall one of promise. In method he reminds us of David, and later the Apostle John, as he uses the method of symbol and vision. He went further than any of the prophets in emphasizing individual responsibility. His evangelistic contribution may be found in the following passages: “And thou shalt speak my words unto then) whether they will hear, or whether they will for- bear; for they are most rebellious,” (2:7). “Eat this roll, and go speak unto the house of Israel,” (3:1). “Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word of my mouth, and give them warning from me,” (8:17). ‘‘When I say unto the wicked, thou shalt surely EVANGELISM IN OLD TESTAMENT — 33 die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity ; but his blood will I require at thine hand.” “Yet if thou warn the wicked, and he turn not from his wickedness, nor from the wicked way, he shall die in his iniquity; but thou hast delivered thy soul,” (8:18, 19). “And I will give them one heart, and I will put a new spirit within you; and will take the stony heart out of their flesh, and will give them an heart of flesh,” (11:19). “The soul that sinneth it shall die,” (18:4). “Have I any pleasure at-all that the wicked should die? saith the Lord God; and not that he should return from his ways, and live?” (18:23). “Repent, and turn yourselves from all your trans- gressions; so iniquity shall not be your ruin,” (18:30). “For I have no pleasure in him that dieth, saith the Lord God; wherefore turn yourselves, and live ye,’”’ (18:32). “But he that taketh warning shall deliver his soul,” (88:5). “T will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick,” (34:16). DANIEL. Daniel like Ezekiel, was a Jewish captive in Babylon. He had royal blood in his veins. His 34 EVANGELISM IN ACTION clean life and prophetic insight, soon brought him to a position of prominence and power. Through- out his long career he used his position and talents for God’s glory. He died in the third year of Cyrus, 534 B. C. His noble life and character have been an inspiration to thousands through the centuries. The very life that he lived, will ever be a strong evangelistic appeal for our religion. The following revival texts may prove helpful: “But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat nor with the wine which he drank,“ (1:18). “Thou art weighed in the balances, and art found wanting,” (5:27). “And his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetimes,” (6:10). “And they that be wise shall shine as the bright- ness of the firmament; and they that turn many to righteousness as the stars forever and ever,” (12:8). HAGGAIT. Haggai was a prophet of the restored remnant after the seventy years’ captivity. It was his mis- sion to hearten, rebuke, and instruct that feeble rem- nant. He encourages and admonishes the builders to complete the unfinished temple. His prophecies were all delivered in the second year of Darius Hystaspis, 520 B. C. There is practically nothing of an evangelistic nature in his writings. However, the following EVANGELISM IN OLD TESTAMENT — 35 verse may be used: “Now therefore saith the Lord; consider your ways,” (1:5). é ZECHARIAH. Zechariah was also a prophet to the remnant which returned after the seventy years. Nothing is known about his personal history. His prophecies point to both advents of Christ. For our purpose the following passages may be noted: “Turn ye now from your evil ways, and from your evil doings,” (1:4). “Sing and rejoice, O daughter of Zion; for, lo, I come, and I will dwell in the midst of thee, saith the Lord,” (2:10). “Behold the man whose name is The Branch,” (6:12). “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass,” (1:9). ‘‘Woe to the idle shepherd that leaveth the flock,” CLish?y: “And one shall say unto him, what are these wounds in thine hands? Then he shall answer, those with which I was wounded in the house of my friends,” (13:6). | “And his feet shall stand in that day upon the Mount of Olives,” (14:4). MALACHI. The name Malachi means, “my messenger.” He is the last of the Old Testament prophets. The bur- 36 EVANGELISM IN ACTION den of his message is, the love of God, the sins of the priests and the people, and the day of the Lord. He sees both advents of Christ and predicts two forerunners. A study of the following passages may be found helpful in revival work: “If ye will not hear, and if ye will not lay it to heart, to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them al- ready, because ye do not lay it to heart,” (2:2). “But who may abide the day of his coming? And who shall stand when he appeareth? for he is like a refiner’s fire, and like fuller’s soap,” (8:2). “‘And I will come near to you to Judgment; and I will be a swift witness against the sorcerers, and against the adulteress, and against false swearers, and those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts,” (3:5). “Return unto me, and I will return unto you, saith the Lord of hosts,” (3:7). “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wick- edly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch,” (4:1). “But unto you that fear my name shall the Son of righteousness arise with healing in his wings,’ (4:4), Four hundred long years pass by and no EVANGELISM IN OLD TESTAMENT = 37 prophetic voice is heard, from Malachi to John the Baptist. But Malachi tells of John’s coming: “Be- hold, I will send my messenger, and he shall prepare the way before me,” (3:1). CHAPTER ITI. EVANGELISM IN THE NEW TESTAMENT. The New Testament is an evangelistic book. It is indeed the best book that has ever been written on the subject of evangelism. It contains the very heart of our evangelistic message. No work on evangelism could, in any wise, claim to be complete without a careful study of evangelism in the New Testament. Therefore, the author has endeavored in this chapter to give a brief survey of New Testa- ment evangelism. He has thought it best to link the great facts of evangelism to those great personali- ties of the New Testament times who made evangel- ism real and effective. So naturally we start with John the Baptist. JOHN THE BAPTIST—THE BOLD EVANGELIST. “And in those days cometh John the Baptist, preaching in the wilderness of Judea, saying Repent ye; for the kingdom of heaven is at hand,” (Matt. eel Abe John the Baptist was the first New Testament evangelist. He came, as a fulfillment of prophecy, to be the forerunner of the Son of God. It was his task to blaze the path and prepare the way. He at once started on the banks of the Jordan, one of the greatest revivals of history. This strange preacher, who was different in looks, manner, dress, method and message, from all the leaders of the past, drew 38 EVANGELISM IN NEW TESTAMENT — 39 people from every walk of life. His vast audiences were made up of every class and clan,—publicans, sinners, Pharisees, Sadducees, Scribes, soldiers, poor, rich, cultured and uncultured, people from the country, and people from the city. They all came to hear John, and they hung upon his words. ‘Then went out unto him Jerusalem, and all Judea, and all the region round about Jordan; and they were bap- tized of him in the river Jordan, confessing their sins,” (Matt. 3:5). The ground was his pulpit, the vaulted sky was the dome of his auditorium, but he had the crowds. He not only had crowds, he had a message for the crowds—a message from God. It was a message of repentance, faith, confession, res- titution, and right living. He delivered it straight from the shoulder with all the courage and boldness of a lion, and yet, with all the tenderness of a lamb. The fruit of right living was the condition of accep- tance to his baptism. He said, therefore, to the mul- titudes that went out to be baptized of him, ‘‘Ye off- spring of vipers, who warned you to flee from the wrath to come? Bring forth fruts worthy of re- pentance,” (Luke 3:7). John’s preaching moved the multitudes and got. results. “And the multitudes asked him, saying, What then must we do?” (Luke 3:10). THE SECRET OF HIS SUCCESS. 1. He was God called and God sent. He was God’s ordained man, sent of God, to do God’s work. 2. He lived a clean life. His life was clean and spotless, from infancy until death. 40 EVANGELISM IN ACTION 3. He was Spirit filled and Spirit led. This ex- plains his power and unparalleled success. He was the outstanding success of his day, until over- shadowed by Jesus. 4, He dared to be different from the other lead- ers of his time. John wasn’t afraid to break with custom and precedent, for the good of the cause he represented. 5. John knew God’s will for his life, and did it. Like the Master, he was obedient unto death. 6. John had daily Communion with God. The quiet, simple, separated life that he lived was condu- cive to communion with God. It takes men mighty in prayer to move this world for God. 7. He possessed a spiritual boldness which has never been surpassed. John feared only God. He cared little what men thought about him ‘or his mes- sage. The word compromise was not in his vocabu- lary. He condemned kings, religious leaders, sol- diers, and all classes for their iniquitous living. In his timely book on Evangelism, Dr. William E. Bied- erwolf, says of John the Baptist—“He had backbone compared with which, Ulysses’ bow was but a willow twig. He never trimmed his sails to win the friend- ship of the crowd that had the money and influence. If all the preachers whose lips have been padlocked by fear and whose voices have been choked by ex- pediency and a man-pleasing spirit would stand up and make a confession of it, we would know one of the reasons why the church has gone off and played the harlot with the world as much as she has.” EVANGELISM IN NEWTESTAMENT = 41 We need more preachers today with the spirit, conviction, and courage of John the Baptist. It will take a mighty army, like John, to stay the drift of our time and bring the world back to God. Give us more Johns in our pulpits, and then we shall have crowded churches, and a better world. Save us from the compromising, time-serving, salary-drawing, good-for-nothing, ease-loving preacher. He has been “weighed in the balances and found wanting.” 8. John was humble and free from jealousy. He was so humble and free from jealousy that he was willing to “decrease” in order that Christ, his Lord and Savior might ‘increase.’ There was no ministerial jealousy in John. ‘“‘And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. I baptize you with wa- ter; but he shall baptize you with the Holy Ghost,” (Mark 1:7, 8). 9. John believed and preached an old-time Holy Ghost and fire religion. ‘‘He shall baptize you with the Holy Ghost and with fire; whose fan is in his hand, thoroughly to cleanse his threshing floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire,’ (Luke 3:16, 17). This is what John preached, and what we should preach today. The world needs it, and is waiting for it. 10. John pointed men, not to himself, but to Jesus. “Behold the Lamb of God, who taketh away the sin of the world!’ (John 1:29). This is the 42 EVANGELISM IN ACTION heart of his message. To deliver this message he came, and because he did it faithfully, he was slain. A cruel world killed his body but could not kill his soul. His work still abides, and his influence will go on forever. “Among those born of women there is none greater than John the Baptisth,” (Luke 7:28). This is his fitting epitaph written by the finger of Christ across the centuries. JESUS CHRIST—-THE MODEL EVANGELIST. “Then cometh Jesus from Galilee to the Jordan, to be baptized of him,” (Matt. 3:13). “T came to seek and to save that which was lost.” —Jesus. | “Repent ye, and believe the gospel.’”—Jesus. Jesus is the greatest evangelist of all time. He is the ideal and model for every age and century. Of all the evangelists that have stalked the face of the earth—‘“‘Never man spake like this man.” He is in a class all to himself, and human words and hu- man knowledge, are inadequate to classify him. Yet, He says, ‘“‘Come,” and “learn of me.” This is the only way by which we can ever hope to master the finest of all arts—the art of the evangelist. His in- vitation still holds good, “Come ye after me, and I will make you fishers of men,” (Matt. 4:19). To all evangelists He sends out the challenge— “Follow thou me,” (Jno. 21:22). In these words He means to say, live as I live, pray as I pray, preach as I preach, love as I love, and win asIwin. This EVANGELISMIN NEW TESTAMENT 43 challenge is worthy of the best there is in us, and nothing less than our best will meet it. HIS EVANGELISTIC CHARACTERISTICS. 1. He lived the evangelistic life. His life was holy, sinless, and perfect. He lived in the same world that we do, grappled with life’s problems, met life’s temptations, faced the same sins, met the same Devil, “Was tempted in all points as we are, and yet, without sin.” Not one time did He stoop to spot the canvas of His Soul. ‘I find no fault in Him,” is the verdict of the ages. Such a life is irresistible. Jesus lived the message that He preached. It is no wonder that, “the people heard Him gladly.” They saw God in Him. And if we are to win, in our day and gen- eration, the world must see Christ in us. 2. He had a message direct from God. He came to speak for the Father and said, “The word which ye hear is not mine, but the Father’s who sent me,” (Jno. 14:24). This explains why He spoke, ‘‘As one having authority, and not as the Scribes and Phari- sees.” The note of authority is always essential to successful evangelism. We must speak God’s mes- sage, and that alone, if we are to reach and win. ‘‘O son of man, thou shalt hear the word at my mouth, and warn them for me,” (Ezek. 33:7). 8. He knew the Scriptures, and used them mightily. He defeated the Devil by shooting him full of Scriptures. On another occasion He made men’s hearts burn within them as he opened unto them the Scriptures. In discourse, and in conversa- 44 EVANGELISM IN ACTION tion He made frequent use of God’s word. He knew it, and He used it. The evangelist can have no better weapon, than a thorough knowlege of the word of God. How can he win without it? ‘For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart,” (Heb. 4:12). 4, Jesus knew men. We are told that “He knew what was in man.” He knew the human mind, the human heart, and human nature as no other evange- list has known, or can know them. Men were startled and surprised when He told them their thoughts and the secrets of their hearts. We may not be able to know men as Jesus knew them, but it is certainly our duty, as soul winners, to try to know and understand them better. We should make the Psychology of human nature a life long study. 5. He had compassion for the lost. The world has never seen such love, such compassion. When the lost multitudes sought Him and He beheld them as sheep without a shepherd, we are told that, “He was moved with compassion.” All through His ministry we see His great, compassionate heart, going out in love, sympathy, and service, to a lost and helpless world. 6. He wept for a lost world. His compassion was so great it turned into tears. See Him as He stands on the brow of Olivet and weeps for a lost EVANGELISM IN NEW TESTAMENT = 46 city. ‘“O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt. 23:37). Again at the grave of Lazarus when He saw the unbelief ‘of the people who stood by,” we are told that “Jesus wept,” (John 11:35). The evangelist who hasn’t wept for lost men, will never win lost men. The promise of success is to the one who goeth forth weeping. ‘He that goeth forth and weepeth, bearing precious seed shall doubtless come again with rejoicing, bringing his sheaves with him,” (Ps: 126:6). 7. Jesus knew how to illustrate the truth He taught. He took His illustrations from the Scrip- tures, nature, and life. He quoted nature more times than He did the Old Testament. His heart beat with nature’s heart. All of His illustrations came from a source easily understandable to the people. His intimate knowledge of life, and the Old Testa- ment Scriptures, enabled Him naturally to draw bountifully from these sources. we are also told that, “He spake many things unto them in parables,” (Matt. 31:3). His apt and skilled use of the parable has been the marvel and wonder of all great teachers since His day. So we learn from Jesus that it pays to illustrate the truth we would teach and preach. We should never be afraid of illustrations that illustrate. 8. He had tact. In dealing with lost men and 46 EVANGELISM IN ACTION women Jesus was.as, “wise as a serpent and as harm- less as a dove.” His rare tact has been the admira- tion of every true soul winner. His tact in dealing with the Samaritan woman, at Jacob’s well, fur- nishes an ideal example for the soul winners of all time, (Jno. 4:1-39). Note His introduction, His skillful approach to the great theme of eternal life, and His clear logic-reasoning from the known to the unknown, from the simple to the complex. 9. He was approachable... Anyone could ap- proach Jesus and feel at ease in his presence. The blind, lame, halt, rich, poor, cultured, and uncultured —all classes, came to Him and felt welcome. His great heart and arms were open to the lost multi- tudes about Him. The true evangelist must be like Him. 10. Jesus was sincere. Nothing light, careless, irreverent, nor hypocritical can be found in His ministry. His was the most sincere life ever lived in this world. His sincerity has never been ques- tioned. We too, must be sincere if we want to be successful in wooing and winning men to the better life. Insincerity is the height of hypocricy in any sort of Christian work. God, save thy servants from insincerity! 11. He had the spirit of sacrifice. His life began and ended in sacrifice. It was he, “Who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in EVANGELISM IN NEW TESTAMENT 47 fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross,” (Phil. 2:6-8). He not only gave up His heavenly home with the Father, but gave time, energy, talent, and finally life itself. Doing all, He cried, “What more can a man do than lay down his life for his friends?” What more could He do? What more can we do? Wecan’t do more, but we must be willing to do that, if we are to catch His spirit. God’s appeal to us is, “Present your bodies a living sacrifice, holy acceptable unto God, which is your reasonable service,” (Rom. 12:1). 12. Jesus knew how to pray. His prayer life has never been surpassed. How it stirs our very souls, even now, to read His prayers. He lifts us to the skies as we read that mighty prayer of inter- cession in John 17. Our hearts are torn and broken as we see Him prostrate on His face, praying His way, through the garden of Gethsemane to the cross of Calvary. “And being in agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground,” (Luke 22:44). When we read this heaven-moving, and earth- lifting prayer of Jesus, we feel as did the disciples of old, who were so moved by His praying that they exclaimed, “Lord, teach us how to pray.” 138. He was moved, inspired, and led, by the Spirit ofGod. This explains His power, His miracles, His mighty works. The scholarly Nicodemus was right when he said of Jesus, “For no man can do 48 EVANGELISM IN ACTION these things which thou doest, except God be with him,” (Jno.’/3 2): If we as evangelists, and soul-winners of our time are to do any mighty work for God, we too, must be filled and led by the Holy Spirit. “Ye shall receive power after the Holy Spirit has come upon you,” (Acts 1:8). 14. This, greatest evangelist of all the centuries, was a tireless worker. “My Father worketh until now, and I work,” is His challenge to the workers of every generation. There was nothing idle and lazy in the makeup of Jesus. Work was the tonic of His soul. He said, “I must work the works of Him that sent me,’ (Jno. 9:4). The true winner must be a worker. He must be ‘“‘willing to spend and be spent” for the souls of others. Jesus was true to His mission. He did His work so faithfully and well, that God the Father on two occasions, broke the silence of heaven and earth and said, “This is my beloved Son, in whom I am well pleased.” Alas, when His earthly work was done, He looked away from His cross up into His Father’s face and said in words immortal, “It is finished.” His was a finished work. SIMON PETER—THE EVANGELIST OF PENTECOST. “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ unto the remission of sins, and ye shall re- ceive the gift of the Holy Spirit,” (Acts 2:38). Simon Peter stands out as an evangelist of world ' EVANGELISM IN NEW TESTAMENT 49 renown. The revival of Pentecost has made his name immortal. Just think of it, in one day, he con- ducted the greatest revival of history. It will pay us to halt just here and note some of the characteris- tics of this mighty, soul-stirring, heart-pricking, spiritual movement: 1. They were ‘all together in one place.”’ The people were there. A real sweeping revival is im- possible until folks are willing to put aside every- thing else and get together. 2. They were “all of one accord.” They were praying and working for the same thing. There were no divisive elements, no trouble makers, no knockers. They were all thinking, planning, and doing the same thing. 3. They “all prayed.” Yes, for ten days and nights they prayed. They had ten days of prayer, and one day of preaching. Surely this should teach us that prayer is more important than preaching in our soul-saving work. After all, who can preach, really preach, without an atmosphere of prayer? They were “all filled with the Holy Ghost.” This means they all had power. ‘Ye shall receive power when the Holy Spirit has come upon you.” A revival without the power and leading of the Holy Spirit is unthinkable and impossible. 5. They “all began to speak—as the Spirit gave them utterance.” It is easy to speak for God when we are filled with the Spirit, and impossible to speak effectively without Him. 6. They were “all amazed.” The most amazing a0 EVANGELISM IN ACTION thing in the world is a good ,old-fashioned, New Tes- tament, prayed down, Holy Ghost, revival. 7. They all listened and gave close attention to the sermon of Peter. And it was a mighty sermon too. The world has heard few like it. Study it closely and you will find that it contains all the great fundamental doctrines of Christianity—tre- pentance, faith, sin, hell, baptism, the deity of Christ, the second coming, etc. 8. They were “pricked to their hearts.” The sermon, driven by the power of the Holy Spirit went home to their hearts, and they cried, ““What must we do?” A good gospel sermon, driven by the power of the Holy Spirit is sure to reach human hearts. God’s “word,” thus spoken, “Will not return unto Him void.” 9. The revival of Pentecost was a soul-winning revival. Three thousand repented, were baptized, and then added unto the church. This day has never been surpassed in Christian history. It is the greatest revival and soul-saving day the church of Christ has known. 10. This revival was lasting and continous. We read that, “they continued steadfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers,—And the Lord added to the church daily those who were being saved,” (Acts 2:42, 47). SOME WINNING TRAITS OF SIMON PETER. 1. He was wide awake and full of life. 2. Enthusiastic. EVANGELISM IN NEW TESTAMENT © 51 3. Optimistic. 4. Courageous. 5. Bold. 6. Simple and direct in method. 7. Preached an unadulterated gospel, straight re 8. Had faith in God ,and His message. 9. Knew the Scriptures. 10. Loved His Lord. 11. Depended on the power of the Holy Spirit. 12. And he was mighty in prayer. Simon Peter had his faults, but he overcame them one by one, until he became in reality God’s rock man. He was a mighty preacher, and one of the world’s greatest soul-winners. He won Corne- iius and his household to Christ and thus unlocked the Kingdom to the Gentile world. He aided Paul and the other apostles in the work of extending his Master’s kingdom. In addition, we have two letters from his pen. But the greatest work of his life and the thing that makes his name immortal is the re- vival of Pentecost. He was the evangelist on that great day. Simon Peter and Pentecost are insepar- able. However, he didn’t let the success of that great day spoil him, or make him “think more tughly of himself than he ought to think.” He toiled on until the end of the day. Finally the day ended, the shadows lengthened, the curtain was drawn, and the grand old Apostle died heriocally for the Christ he had once denied. l 52 EVANGELISM IN ACTION PHILIP—-THE DEACON EVANGELIST. “Then Philip went down to the city of Samaria, and preached Christ unto them,” (Acts 8:5). Philip was one of the seven deacons of the Jeru- salem church, and filled that office so well, that God called him into larger work. Henceforth, he is known as “Philip the evangelist,” (Acts 21:8). He began his evangelistic career in the city of Samaria, (Acts 8). The whole city was stirred, and the news of this mighty spiritual awakening spread to all the region round about—even unto Jerusalem. John and Peter heard about it and rushed down to lend a helping hand. We are told that many believed and were baptized. After this campaign closed in the city of Sa- maria, Philip was ordered by an “Angel of the Lord” to go at once toward Gaza. He arose and went, and almost immediately started a revival in the chariot of the Ethiopian eunuch. He explained to him the Scripture, led him to believe, and didn’t stop until he baptized him. This is a splendid example of personal evangelism. After Philip and the eunuch came out of the baptismal waters we are told, “The Spirit of the Lord caught away Philip,” (Acts 8:39). We get our next glimpse of him at Azotus: “But Philip was found at Azotus; and passing through he preached in all the cities, till he came to Caesa- rea,’ (Acts 8:40). It seems that from this time on Philip must have made Caesarea his home and evan- gelistic headquarters. Nothing more is recorded of his work, but Paul on his last journey to Jerusalem EVANGELISM IN NEW TESTAMENT = 58 tarried many days at Caesarea in the home of this old soldier of the cross: “And the next day we that were of Paul’s company departed, and came to Caesarea; and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him,” (Acts 21:8). EVANGELISTIC TRAITS OF PHILIP. 1. Philip not only loved his Lord, but he loved lost men from the depth of his soul. 2. He was obedient. When God said go, he went. 3. He knew how to explaczn, and make clear, the Scriptures. 4. He was empowered, led, and directed by the Holy Spirit. 5. He was faithful to Christ to the end. BARNABAS—-THE EVANGELIST OF CONSOLATION, “He was a good man, and full of the Holy Ghost and of faith; and much people was added to the Lord,” (Acts 14:20). We get our first glimpse of Barnabas in Acts 4:36, 37 which reads thus, “And Joseph, who by the apostles was surnamed Barnabas, (which is being interpreted, The Son of Consolation), a Levite, and of the country of Cyprus. Having land, sold i*, and brought the money, and laid it at the Apostle’s feet.” Here we see this great liberal-hearted man giving everything he had to Jesus Christ and the infant Church. He had already given his life, and now he goes all the way and gives his possessions. We see Barnabas next at Jerusalem introducing 54 EVANGELISM IN ACTION Saul, and vouching for the genuineness of this con-_ version. “And coming to Jerusalem, he assayed to join himself to the disciples; but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to Him, and how he had preached boldly at Damascus in the name of Jesus,” (Acts 9:27, 28). Our next view of his labors is in the revival at Anttoch, (Acts 11:20, 26). This soul-sweeping re- vival was started by some earnest workers, from Cyprus and Cyrene, who had been attending the Jerusalem vrevival.. They were forced to leave Jerusalem because of “the persecution that arose about Stephen.” ‘“‘When they were come to Antioch, they spake unto the Greeks, preaching the gospel of the Lord Jesus. And the hand of the Lord was with them; and a great number believed and turned to the Lord. Then tidings of these things came unto the ears of the church which was in Jerusalem; and they set forth Barnabas, that he should go as far as Antioch. Who when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Spirit and of faith; and many people were added unto the Lord.” The work of this city-wide revival at Antioch was too much for Barnabas, and feeling the need of competent assistance, “He went to Tarsus, to seek Saul; and when he had found him, EVANGELISM IN NEW TESTAMENT _ 55 he brought him unto Antioch. And it came to pass, that for a whole year they assembdled themselves with the church, and taught a great multitude.” From this time on Barnabas was the companion and co-worker of Paul in all his great evangelistic efforts, until finally they were parted assunder in a sharp contention over John Mark, (Acts 15:39). “And so Barnabas took Mark, and sailed unto Cyprus,” (Acts 15:39). Here the curtain is drawn and we hear nothing more of the work of this good man. We have every reason to believe that he toiled on faithfully to the end of life’s day. Paul’s words in 1 Cor. 9:6 seem to indicate this. EVANGELISTIC TRAITS OF BARNABAS 1. He made a complete surrender of his life to Christ. This is absolutely necessary to the highest success in soul-winning. 2. He gave all his earthly possessions to Christ. He gave life and money both, to his Lord for the furtherance of His Kingdom. He had nothing to withhold from Him. 3. He was a “good man.” Not perfect, but good in motive, deed, and life. How can a man win souls unless he is good in heart, thought and life? 4. He was full of the Holy Spirit.” This means he had power. The crying need of this hour, is for just this kind of power. We must depend more upon the Spirit, and less, on methods and machinery. 5. He was also “fuli of faith.” He believed in God. He had faith in his God, his Christ, his mes- 56 EVANGELISM IN ACTION sage, his work, and the co-operating power and lead- ing of the Holy Spirit. He also had faith in humanity. 6. He was a “counselor,” a comforter of human hearts. This surely is a part of the work of every true evangelist. Surely it is our business to put heart, purpose, and hope into broken and depressed human lives. All along the way we are to hearten, inspire, and uplift the sons of men. We must be a comforter and consoler of human hearts if we are to be like Jesus. “Let not your hearts be troubled,” was His message, and it should be ours today, and every day. 7. Barnabas was free from jealousy and envy. You remember when Paul and Barnabas started out together, in the great business of soul-winning, that it was Barnabas who played the leading role. But it wasn’t long until the man of superior ability and leadership overshadowed him. Yes, but be it ever to the glory of Barnabas—he was willing to walk in Paul’s shadow. He was absolutely free from ministerial jealousy. There was nothing little, con- temptible, and mean about Barnabas. He was the first, among the early church leaders, to recognize the superior ability of Paul. It was for this reason that Barnabas sought his assistance in the revival at Antioch. Barnabas knew well that his gifts were not comparable to those of Paul, and he was always willing and perfectly content to follow his superior leadership. The sole interest of Barnabas was the furtherance of the Kingdom of God, and he did not EVANGELISM IN NEW TESTAMENT — 57 care who led, just so the kingdom of God went on. This should be the spirit of all Christian workers. We should be only too glad to follow in the steps of those who have been blessed with superior gifts. We should fall in line, reinforce their efforts, and thank God for them. 8. Barnabas was a soul-winner. We are told that “many people were added unto the Lord,” because of his efforts. Barnabas had his place and work, and his reward awaits him. “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever,”’ (Dan. 12:3). PAUL—THE WORLD EVANGELIST. “T have become all things to all men, that I! might by all means save some,” (1 Cor. 9:22). Paul was the evangelist to the whole civilized world of his day. His great, evangelistic journeys took him from Arabia to Rome, and possibly to Spain. Palestine, Asia and Europe became his battleground. He was, without question, the greatest traveler of his time. He didn’t travel as an ordinary globe trotter, but as the greatest evange- list of the world. Paul, whose original name was Saul, has been called the apostle to the Gentiles. He tells us that he was of the “‘tribe of Benjamin, an Hebrew of the Hebrews,” born in Tarsus, the chief city of Cilicia, in Asia Minor. He describes his birth-place as a “city of no mean ability.” He was brought up a Pharisee, and educated at Jerusalem, at the feet of 58 EVANGELISM IN ACTION Gamaliel, one of the greatest teachers the Hebrew race has ever produced. Paul’s vernacular tongue was Greek, but his residence in Palestine gave him a knowledge of the Syro-Chaldaic of that day, which is called in the New Testament—“Hebrew.” His broad scholarship, and wide range of reading, show that he was acquainted with several of the Ancient Greek poets, whom he occasionally quoted. Like all Jews, he was brought up to know a trade, which, in his case was that of a tent maker. His residence at Jerusalem augmented his natural regard for Judaism, and led him while yet a young man, to bear his testimony against Christianity, by consent- ing to the martyrdom of Stephen, and watching over the clothes of those who stoned him. This tragedy gave him a thirst for blood and started him on a wild rampage of persecution, in which he did his utmost to blot out the infant church. However, Christ stopped him, and soon the great land marks of his life began to appear. Fore- most of all was his conversion A. D. 38; which be- came the tap-root of his after life. Then his evange- listic labors at Antioch, A. D. 42; his missionary journey in the eastern part of Asia Minor in which he first assumed the character of an apostle to the Gentiles; his visit to Jerusalem A. D. 50, to settle the question of the relation of the Gentile Christians to the law of Moses; his second missionary journey in which he introduced the gospel into Europe, in- cluding his visit to Philipp, Athens, and Corinth. Then comes his third great missionary journey EVANGELISM IN NEW TESTAMENT — 59 which was chiefly marked by a long stay at Ephesus, and the giving to the world his four leading Epistles. Then followed his visit to Jerusalem, A. D. 58, and his apprehension there, with his long confinement at Caesarea, and his eventual imprisonment at Rome, A. D. 61, from which he wrote most of his other epistles. Concerning his later history we know nothing. As to his temperament and character, Paul is his own best painter. His humility induced him to abandon the grand and kingly title of “Sazl,” and assume the humble one of “Pawl,’”’ which means ‘Vittle one.” This title was very appropriate as it corresponded so well with his bodily stature, but it was adopted, no doubt, from a sense of deep humility, which made him count himself to be ‘“‘less than the least of all saints, and not worthy to be called an Apostle.” His speeches and epistles convey to us the truest impression of him. In these we perceive the warmth and ardor of his nature, his affectionate disposition, the tenderness of his sense of honor, the courtesy and personal dignity of his bearing, and his perfect frankness. We see also the rare combination of sub- tility, tenacity, and versatility existing in his great intellect, coupled with a practical vision, a for- bearance, and tolerance seldom combined in one personality. This in brief is a summary of the life and character, of the world’s greatest man, and the greatest single product of the Christian religion. Never in the history of the race has there been so much wrapped up in one human being. 60 EVANGELISM IN ACTION \ EVANGELISTIC CHARACTERISTICS OF PAUL. 1. He had a genuine experience of grace. His conversion was the most real thing of his life. That noon-day vision of Christ never faded, but became brighter and brighter with the passing of the years. Christ was the one great reality of his life. 2. He had a clear and definite call to the work of an evangelist. ‘And I said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecut- est. But arise, and stand upon thy feet; for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things in which thou hast seen, and in those things in which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, that they may turn from darkness to light, and the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith in me. Whereupon,...... I was not disobedient unto the heavenly vision.” (Acts 26:16-19). 3. He had the spirit of sacrifice. He sacrificed everything he had in this world for his Lord, and “counted it as but refuse.” He rejoiced in all his tribulations, and was glad that he could “bear the marks of the Lord Jesus” in his own body. He put his possessions, his position, his talent, his time, his body, his life—his all, on the altar of sacrifice. Ev- erything he had belonged to Jesus. His, is the most complete surrender of life that the world has ever seen. He had a deep sense of humility. He was the EVANGELISM IN NEW TESTAMENT 61 most humble of men. He counted himself to be “‘less than the least of all saints, and not worthy to be called an apostle.” 5. His passion for lost men is one of the out- standing traits of his evangelistic makeup. “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.” (Rom. 9:1-3). He also tells us that he was “willing to spend and be spent” for the souls of others. A passion like this is bound to win. 6. He possessed the finest combination of head, and heart power, the kingdom of God has witnessed. Paul was a man of deep learning, and broad cul- ture, and it didn’t make him a fool. He had common sense enough, and religion enough, to use it all for God’s glory. Some evangelists of our time seem to be afraid of culture and learning while others seem to think an education is “all” you need. Both are wrong. Scholarship and true religion can, and should go to- gether. Paul has shown us the way. 7. He was adaptable in his methods. He says of himself, “I have become all things to all men, that I might by all means win some,” (1 Cor. 9:22). He kept clear of ruts. He was always looking out for some better way to do the Lord’s work, and to reach lost men. 8. He was as bold as a lion. He faced kings, 62 EVANGELISM IN ACTION corrupt officials, organized vice, angry mobs, the Sanhedrin, false philosophers, sinners down and out, and sinners up and out, and on each and every cccasion he “shunned not to declare the whole counsel of God.” | 9. He was persuasive in appeal. His method was not that of a driver, nor a dictator. He said, ‘we persuade men.” This should be our method. He could exhort, reprove, rebuke, and yet in it all there was a persuasive note. * 10. He was a man mighty in prayer, and full of the Holy Spirit. The two go together. A great prayer life, means great spiritual power. All that Paul said, did, lived, preached, and thought, was done in the power of the Spirit. His whole life was led, and shaped, by the Spirit of God. Just here it seems altogether fitting and appropriate to add, the glowing tribute to the Apostle Paul, from the pen of Dr. L. R. Scarborough in his book entitled, ‘““With Christ After The Lost.” ‘“‘The Apostle Paul is by uni- versal consent recognized as the finest product of the Gospel, and the greatest man yet made by the crea- tive and recreative power of God. He tops all others in character, as a spiritual philosopher, Christian statesman, mission leader, church builder, religious writer, doctrinaire, preacher of the gospel, religious teacher, and soul-winning evangelist. He is Christ’s Master soul-winner. His influence in the world to- day after twenty centuries is next to Christ’s. He is God’s most powerful human advocate and ex- ponent. He is Christ’s noblest witness. He ranks EVANGELISM IN NEW TESTAMENT _ 63 first in the world’s long list of evangelists. He said he was the chief of sinners. The world says he is the chief of saints.” The above is a wonderful and worthy tribute, but this discussion would not be complete without Paul’s own testimony concerning his life’s work. He lived, and wrought so well, that at the end of the way he could look up into his Master’s face and say in words immortal, “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 to me only, but also unto all those who have loved his appearing,”’ (2 Tim. 4:7-8). PAUL’S FAITHFUL HELPERS. No man ever surrounded himself with a finer group of helpers. Any discussion of New Testament evangelism that would ignore this splendid company of soul-winners would certainly be incomplete. “What a glaxy of stars!” Let us call the roll and know their names: Silas, Timothy, who was urged to “do the work of an evangelist,” Luke, the faith- ful and “beloved physician,” Mark, who was alas found profitable to Paul in the work, Titus, Tychicus, Trophimus, Aristarchus, Erastus, Epaphras, Gaius, Clement, Tertius, Jason, Sosipater, Justus, Crescens, Epaphroditus, Achaicus, Stephanus, Fortunatus, Apollos, and many others. What a brilliant group of young men. These were all evangelists in the highest and best sense. Paul surrounded himself 64 EVANGELISM IN ACTION with these, trained them, and then sent them out to “do the work of an evangelist.” Paul was a genius in organization. He knew how to organize, enlist, and use, the talents and gifts of other men. He knew the vaule of team work in win- ning the lost world. Happy indeed is that pastor or evangelist who can harness and use the gifts of others, in this greatest of all work. What a picture to behold on that last great day, to see Paul, and his immortal staff, lined up with the thousands they won while on earth. Lord Jesus, make us worthy to look on. CHAPTER IV. THE OUTSTANDING EVANGELISTS OF THE CHRISTIAN CENTURIES. “Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the utter- most part of the earth.” (Acts 1:8). “Go ye into all the world, and preach the gospel to every creature,” (Mark 16:15). “Go ye therefore, and disciple all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always, even unto the end of the world,” (Matt. 28:19-20). The story of evangelism from the days of the apostles, to the present century, is a wonderful story. There is nothing to match it in human history. It would indeed be interesting and intensely thrilling, to give the life story of all the leading soul-winners from Paul, until now, but time and space forbid. So we must content ourselves here, by simply point- ing out some of the greater lights of evangelistic history. During the centuries immediately follow- ing the Apostles we read of the great names of Polycarp and Ignatus. They were mighty men and their labors extended far beyond Smyrna and Antioch. Both suffered martyrdom for their loyalty to the gospel. The next in this glorious line is 65 66 EVANGELISM IN ACTION Origen. He was a great writer and a mighty preacher. He preached in great centers of popula- tion like Alexandria, Caesarea, and Jerusalem. Other worthy names are those of Basil the Great, Gregory, Nazianzen, and John Crysostom. They defied imperial threats, persecution, false philosophy, and deep seated paganism, and stirred the whole East with their burning messages and powerful evangelistic fervor. Following these was the world renowned Augus- tine. This giant of the early centuries was author, thinker, teacher, philosopher, preacher, theologian, and evangelist, all combined. One of the greatest events in the history of evangelism is the occasion on which he preached one great sermon, and brought hundreds of the Mauretanians through tears to God. He was God’s great man and did God’s work in a great and wonderful way. He belongs to the ages. Other worthy names of this early period are Hilary, Leo, Thedoret, and Patrick of Ireland, but the greatest of these is Patrick. PATRICK OF IRELAND. He was born in Scotland about 372 A.D. We are told that his father was a priest. Patrick was captured when but a youth by the barbarians of Ireland, but later made his escape. He was so moved by the needs of this wild and wayward people, that in after years he went back to Ireland as an evangelist of the gospel of Christ. He traveled all over the Island, preaching in open places wherever he could get a hearing, the unsearchable riches of OUTSTANDING EVANGELISTS 67 Christ. Many were led to Christ by his blessed and fruitful ministry. To make his work lasting and permanent, this wise builder, established missions everywhere. He says of himself, “I went to the people of Ireland to preach the gospel, and suffered many insults from unbelievers, and many persecu- tions, even unto bonds, giving up my liberty that I might be a blessing to others.” Another has said of him, ‘‘In all that he did, and in every moment of every day, he relied upon the constant guidance and support of that God whose word he was engaged in publishing.” Patrick indeed had the heart, and spirit, of a true evangelist. He is known to the world as the “Apostle to Ireland.” THE DARK AGES. Through the long, dark, medieval centuries the evangelistic fires burned low. The spiritual life of the world was at a low eb, and this explains the absence of evangelistic preaching. But in spite of this long night of superstition, cloistered error, and spiritual decline—a few fervent souls burn and shine out through the darkness of that awful night. Among these daring souls are such names as John of Damascus, Columban, Boniface, the Venerable Bede, Ansgar, Rabanus, Anslem, Peter the Lombard, Arnold of Brescia, Ethelred of Revesby, Bernard of Clairvaux, Peter Waldo, Hugo of St. Victor, Thomas Aquinas, Francis of Assissi, Anthony of Pauda, Berthold of Regensburg, Bonaventura, David of Augsburg, and John Tauler. The most 68 EVANGELISM IN ACTION noted of these from an evangelistic standpoint are Anthony and Berthold. ANTHONY OF PAUDA. He was born at Libson, Portugal, 1195 and died at Pauda, Italy 1231. Pauda was the scene of his principal labors, and also the resting place of his bones. The early part of his career was varied and romantic. He was first an Augustinian monk, then a Franciscan, and was finally ordained to the priest- hood. But he did not find himself until he was ap- pointed traveling evangelist. This was his work, and for ten long years he put his very soul into it. His preaching tours took him throughout Italy and France. Wherever he went great crowds thronged to hear him. He spoke out boldly against the sins of the time, and as a result won many converts to Christ. He was a born preacher and winner of souls. His labors were crowned with marvelous success. His ministry was brief, but intensive. He died at the early age of thirty-seven. BERTHOLD OF REGENSBURG. He was born in Regensburg, Bavaria 1220, and died 1272. We know practically nothing concerning his life, with the exception of his wonderful preach- ing. Our only glimpse of the man is in his work. He is simply known as “Brother Berthold.” He was a Franciscan evangelist. He was not a great scholar, but a powerful preacher. His ministry was felt throughout Bavaria, Serbia, Alsace, Switzerland, Austria, Bohemia, and Eastern Germany. Great OUTSTANDING EVANGELISTS 69 crowds thronged him wherever he went and thou- sands were turned away from their sins. Like John the Baptist, he called all classes to“repentance,” and held up Christ as the world’s only Savior from sin, and eternal punishment. He called all who heard him to a higher and better life. He had no organi- zation to conserve the results of his work, but the world was truly blessed by his faithful ministry. Eternity alone, can give him the full credit he deserves. THE REFORMATION PERIOD. In this stirring period we are greeted by such names as John Wickliffe, who translated the Bible into English, organized a staff of evangelists, and sent them up and down England to preach the living word; John Huss, Jerome of Prague, Savonarola, Martin Luther, Melancthon, Zwingli, John Calvin, John Knox, John Taussen, John Laski, and many others. We do well to remember that the great Refor- mation Revival was more than a theological contro- versy. It was not simply a movement back to New Testament truth, but a movement back to God. Men agonizing, and convicted of sins, were searching for the way of life. It was a mighty spiritual move- ment, and lost men by the thousands found Christ as their Savior during this period. To be sure, not all the reformation leaders were evangelists, in the modern sense, but the spirit of evangelism was in the movement itself. However, we find a few great souls who had the spirit and fire of true evan- 70 EVANGELISM IN ACTION gelism. It will be well worth our while to note some of them here. JOHN HUSS. John Huss was born in Bohemia in 13873. He was a mighty thinker, and theologian. In theology he agreed with Wickliffe. He was the John the Baptist of his time, in that he paved the way for the coming of Luther. He blazed the path and started the battle against the sins and heresies of the papacy and the Roman Church. He did it by both tongue and pen. For this offence he was summoned before the council of Constance, condemmed, and burned at the stake, but his ashes still live. The people loved him and flocked to hear him. He has been called the “darling of the Bohemian people.” Controversy and persecution hindered his evange- listic efforts, but in spite of this hindrance, many were saved through his ministry. He was burned at the stake in 1415. His body was burned to ashes but his influence still lives. He has left forever his footprints upon the sands of time. SAVONAROLA OF ITALY. He was born at Ferrara, Italy 1452. His life was pure and clean from beginning to end. His bitterest enemies conceded this. He was patriot, preacher, and evangelist. As a preacher he stands among the most eminent in history, and for eloquence he has never been surpassed. He took up the torch of evangelism and made it burn for God. Great crowds thronged to hear him, and many were con- OUTSTANDING EVANGELISTS 71 victed of sin and turned to God under his mighty ministry. He condemned sin wherever he found it. Popes, kings, politicians, peasants—all classes were rebuked, and called to repentance, by this uncom- promising preacher. He fought the world’s sin, and the world killed him. A cruel system killed his body, but could not kill his soul—he lives on. JOHN KNOX OF SCOTLAND. John Knox was born in Scotland 1505, and died 1572. He was educated at the University of Glasgow. He was ordained a priest in 1580, but a study of the church Fathers soon led him to the Scriptures and away from the Catholic Church. He became evan- gelical in his views and cast his lot with the re- formers. He was soon the recognized leader of his native land. He led the movement that saved Scot- land for Protestantism. In his battle against sin and error, he was firm and unyielding. Compromise was not in his makeup. He fought kings, queens, councils, popes, rotten politicians, error, and sin of every description. He was a brave-hearted preacher and his power over men was wonderful. Through his intensive labors thousands were saved to Christ, and fro mthe error of Rome. FROM THE SEVENTEENTH CENTURY TO OUR OWN TIME. This is the most glorious period of evangelism in history. It is the golden age of evangelism. In it we find such names as Baxter, Bunyan, John Livings- ton, Wesley, Whitefield, Fuller, Carey, Jonathan Edwards, Spurgeon, Jaques Bridome, Charles of 72 EVANGELISM IN ACTION Bala, Backus, Rowland Hill, Nettleton, Beecher, Finney, Kirk, Baker, Asbury, Cartwright, Otterbein, Albright, Roger Williams, David Brainard, Griffin, Lamphier, Taylor, Dow, Moody and Sankey, Major Penn, Munhall, Torrey and Alexander, Sam Jones, Gordon, Morgan, Chapman, Dixon, Mullins, George Stuart, Gypsy Smith, Norris, Truett, Billy Sunday, and scores of others. This is a wonderful roll, and there are many others just as faithful and deserving, who should be added if space permitted. We shall now look more at length at a few of the representative types in the above list. . JAQUES BRIDOME. He was, as his name would indicate, a French- man. He was born in 1701 and died in 1767. He was a Jesuit evangelist, and he held great sweeping revival missions throughout France, and especially in the great centers. He was the Whitefield of France. He was eloquent, and mighty in appeal. His rather sensational methods, and simple gospel appeal drew large crowds to his missions. He was a tireless worker, and we are told that he held 256 revivals during his ministry. As a result of his labors thousands were saved and added to the Catholic Church. The simple gospel that he preached won in spite of the errors of Rome. JOHN WESLEY. John Wesley was born in 1708, and died in 1791. He came through a long line of preachers and preaching blood naturally flowed through his veins OUTSTANDING EVANGELISTS 73 He, came from a good family, and had a great mother. He was educated at Oxford. He is best known to us as the founder of the Methodist Church, but he was more as his ministry has been a blessing to all Christendom. He was one of the greatest evangelists of all time. He traveled, wrote, preached, taught, prayed, and planned. He was a tireless worker and a soul stirring preacher. He often preached three and four times a day. Great audiences from 10,000 to 25,000 often hung upon his words. Thousands were swept into the Kingdom through his wonderful ministry. He was a match- less outdoor preacher, and most of his great revivals were held in the open air. His labors were not con- fined to his own country. He preached throughout England, Seotland, Ireland, Wales, and even unto America. Wherever he preached he struck the human conscience. He loved the souls of men and became one of the world’s greatest winners. He conserved the results of his work through one of the greatest organizations in history—the Methodist Church. He spent much time in writing, and some 300 volumes are attributed to his pen. He lived a clean, simple life in the conscious presence of God. God was with him and his mighty power rested graciously upon him. The Methodist Church is his abiding monument. GEORGE W HITEFIELD. He was born in 1714 and died 1770. He was educated at Oxford, and was a contemporary and companion of John Wesley. He lived a busy, event- 74 EVANGELISM IN ACTION ful, and crowded life. He was a great, heart reach- ing, traveling evangelist. ‘His preaching, for earnestness, eloquence, and immediate effect, was the admiration of his age.” He got immediate results, and thousands were turned to Christ through his irresistible logic: and heart stirring appeals. The power of his eloquence has never been surpassed. He preached mostly in the open, as there were no buildings large enough to accomodate the throngs that came to hear him. He was great as a winner and popular preacher, but lacked the organizing ability of Wesley. His ministry was spent in Eng- land, Scotland, and America. CHARLES G, FINNEY. The great Finney was born in Warren, Conn., 1792, and died 1875. He became a Christian at the age of 29. He started life as a lawyer, but soon turned preacher in answer to the call of God. His ministry began in the Presbyterian Church, but God had in store for him a greater and larger work. He was to be the servant of All. This many sided man was a lawyer, scholar, college president, and evange- list. His greatest work was in the field of evange- lism. Here he found himself. Soon he was called to hold revivals in the great centers of population. He conducted great sweeping, community-moving, city-stirring, revivals in most of the great cities of America and England. In these campaigns, literally thousands were brought to the feet of Jesus Christ. His sermons were clear, logical, and convincing. He OUTSTANDING EVANGELISTS 75 addressed himself to the human conscience, rather than to the emotions. He was mighty in prayer and full of the spirit. Students, scholars, plain people— all classes were attracted and moved by his preach- ing. His methods were modern, simple, and direct. He depended much on the Holy Spirit. His success- ful ministry is a conclusive proof, that real scholar- ship, and true evangelism, can be happily combined. Charles G. Finney will ever stand in the front rank of the world’s greatest evangelists. DWIGHT L. MOODY. He was born at Northfield, Mass, in 1837 and died in the year 1899. He went away to Boston when he was seventeeen years of age and began work as a shoe clerk in his uncle’s store. He was given the place on condition that he would go regularly to church and Sunday-school. This was not hard for him to do as it was in line with his habits. He did not become a Christian, however, until after a visit to the shoe store by his Sunday- school] teacher. It was the immediate influence of Mr. Edward Kimble, his faithful Sunday-school teacher, that led him to a definite decision for Christ. He then gave up what promised to be a successful business career to devote his life to evangelistic work. It is interesting to let Mr. Moody himself speak concerning those early days. He says, “I had never lost sight of Jesus Christ since the first night I met him in the store at Boston. When I went to Chicago, I hired five pews in a church, and used to 76 EVANGELISM IN ACTION go out on the street and pick up young men and fill up those pews. I never spoke to those young men about their souls; that was the work of the elders, I thought. After working for some time like that, I started a mission Sabbath school. I thought numbers were everything, and so I worked for numbers. When the attendance ran below one thou- sand it troubled me; and when it ran to twelve or fifteen hundred I was elated. Still none was con- verted; there was no harvest. Then God opened my eyes——and kindled a fire in my soul that has never gone out. I was disqualified for business; it had become distasteful to me. I had gotten a taste of another world, and cared no more for making money. For some days after, the greatest struggle of my life took place. Should I give up business and give myself to Christian work or should I not? I have never regretted my choice. Oh, the luxury of leading someone out of the darkness of this world into the glorious light and liberty of the gospel.” It would be interesting to follow the inspiring story of Dwight L. Moody in minutest detail, but we must content ourselves here with the great points of his wonderful career. They are as follows: 1. He was converted in 1854, and joined the Congregational Church. 2. Went to Chicago in 1856. Organized a Sun- day School Class of his own in Plymouth Congrega- tional Church, but later rented a saloon and moved his headquarters to North Side. OUTSTANDING EVANGELISTS TT 8. Founded the North Market Mission. 4. Founded the ‘Moody Church” in 1868. 5. Met Ira D. Sankey in 1872, and made him his life long evangelistic partner. 6. Went to Great Britian in 1873 and amazed that country with his evangelistic efforts. 7. Founded the Northfield Seminary for girls in 1875. 8. Founded the Mount Vernon School for Boys in 1861. 9. Established the awa Bible Institute of Chicago in 1889. 10. Founded the Northfield Training School] for women in 1890. 11. Became the world’s greatest evangelist, with the possible exception of Billy Sunday. WINNING CHARACTERISTICS OF DWIGHT L. MOODY. 1. He knew his Lord. His conversion was the one great reality of his life. 2. He knew the English Bible, and quoted it freely. 3. He was an interesting speaker. He was a good story teller, and never lacked for a story or anecdote to illustrate the point he was trying to make. His sermons were in reality, a series of anecdotes, mixed with scriptural quotations, and stirring appeals. 4, He was apt in the use of striking illustrations. He could preach for weeks without repeating a story or using an illustration the second time. 78 EVANGELISM IN ACTION 5. He was a great organizer. It was through organization that he conserved the results of his great life’s work. 6. He loved men, and “love never faileth.” He was the evangel of love. He broke men’s hearts. His great heart power has never been equalled by any modern evangelist. 7. He was mighty in prayer, sane in method, and was led by the Holy Spirit. Ira D. Sankey, the famous associate of Mr. Moody in evangelistic work, said in an article published in Success: ‘‘l consider Dwight L. Moody the most remarkable man of his century, distin- guished especially for his devotion to the cause of Jesus Christ and the betterment of the world. His character is marked by great common sense and by the utmost sincerity; his heart by singleness of philanthropic purpose, and his life by tremendous power of achievement. His work has resulted in the conversion of hundreds of thousands of men and women.” The evangelistic career of D. L. Moody startled, and moved, both England and America. He is dead and gone to his reward, but his work lives on. ‘“‘He being dead, yet speaketh.” CHARLES HADDON SPURGEON. He was born in Kelveton, England in 1834 and died at Mentone, France in 1892. He was the greatest Baptist preacher of his time and the greatest pastor-evangelist of all time. He shines not as a traveling evangelist, but as a pastor. He OUTSTANDING EVANGELISTS 79 began his ministerial career very young and at the early age of twenty became pastor of New Park Street Baptist Chapel in London. Under his wise and powerful leadership this church grew into the great “Metropolitan Tabernacle.” He gave his life to this church and was pastor for thirty-eight years. In many respects it stands out as the world’s great- est church. People from all parts of the world went to hear Spurgeon. His great sermons were charged with the spirit of evangelism, and they still live. They have been published, read and re-read around the world. He put Christ in all of his sermons, and rarely closed without making a direct appeal to the lost. This explains why it was that people were saved in practically every service. He was a great, convincing, and constructive soul-winner. He not only won souls himself, but he inspired and taught others. His “‘Pastoral College” is a monument to his memory. Thousands have gone out from this place to bless the world. He also founded an orphan- age, and edited a journal. He was God’s busy man. SAM JONES. Sam Jones has been aptly called, ‘‘The greatest celebrity of his day.” He was indeed a strange and unique character, but he was also one of the most outstanding figures of his day. It was he who held millions spell-bound in the forensic arena during the days of such gladiators as Robert G. Ingersoll, Henry Ward Beecher, and T. DeWitt Talmage. Great audiences roared with laughter at his daring wit; wept because of his power over their emotions; 80 EVANGELISM IN ACTION and started life anew under the spell of the mighty gospel that he preached. He was born in Chambers County, Alabama, October 16, 1847, and died near Memphis, Tenn., October 15, 1900. He was brought up for the most part at Cartersville, Ga. He was educated for the bar, and was admitted to the Georgia bar in 1860. But strong drink almost wrecked his career as a lawyer. He was converted in 1872 and admitted to the ministry of the Methodist Episcopal Church, South, in the same year. After serving as pastor for a number of years he became a_ traveling preacher for the Methodist Church. The success of this work led him into the field of a general traveling evangelist. He met with extraordinary success from the first, but his efforts were confined mainly to the Southern states. At last, he attracted the attention of Dr. T. DeWitt Talmage, who employed him in a great revival at the Brooklyn Tabernacle. From this time on, Sam Jones became a national figure and attracted nation-wide attention. His evangelistic efforts prospered with increasing success, until he became one of the best known evangelists of his time. He was a strong advocate of total abstinence, clean living, and aggressive Christianity. His ' sermons were simple and unconventional, but abounded in wit and slang. He was the most sen- sational preacher of his time, yet, his meetings drew great crowds and resulted in immense harvests of converts. Wherever he went he was endorsed by OUTSTANDING EVANGELISTS 81 most of the leading orthodox ministers of his day, in spite of his eccentricities. He was in great demand as a Chautauqua lecturer, and was a vigorous champion in the cause of prohibition. His life and work have had a lasting and telling effect on the cause of evangelism. Some of his methods and say- ings are still used. He was in a class all his own. There has been but one Sam Jones, and will possibly never be another. He was God’s man doing God’s work in his own inimitable way. Mr. Roosevelt, on one occasion, in the presence of a great audience of thousands of people, said to Mr. Jones, “You have done as a private citizen what I have tried to do as a public servant.” 3 REUBEN ARCHER TORREY. Reuben Archer Torrey was born in Hoboken, New Jersey, January 28, 1856. He graduated at Yale University in 1875, and at the Yale Divinity School in 1878. He became a Congregational minis- ter in 1878, studied theology at Leipzig and Erlanger in 1882 and 1888. In 1889 he joined D. L. Moody in his evangelistic work in Chicago, and in 1894 be- came pastor of the Chicago Avenue Church, and a little later superintendent of the Moody Bible Insti- tute. From 1902 to 1907 Mr. Torrey, in company with Charles M. Alexander, the great singing evan- gelist, conducted evangelistic campaigns in various parts of the world. These campaigns took him through the United States, Canada, Japan, Australia, Tasmania, New Zealand, India, England, and Scot- land. : 82 EVANGELISM IN ACTION Dr. Torrey is now pastor of “The Church of the Open Door,” and president of “The Bible Institute,” Los Angeles, Colifornia, where he is winning, train- ing, and sending out pastors, evangelists, and missionaries to the ends of the earth. He is a great soul winner, and has a consuming passion for lost souls, and will go down in history as one of the world’s leading evangelists. Long may he live to serve his generation. J. WILBER CHAPMAN. J. Wilbur Chapman was born at Richmond, Indiana, June 17, 1859, and died December 25, 1918. He was born into a home of fortune and sunshine, but financial reverses coupled with the untimely death of his mother caused the shadows to lengthen and the clouds to hang low over the Chapman home. But this reverse of fortune did not daunt the con- quering spirit of young Wilbur. His eyes were set on the future and he was determined to do and be something in life. He sold newspapers before and after school hours, in order to assist in the upkeep of the home. He finally worked his way to Lake Forest University, from which he graduated in 1879, and then entered Lane Theological Seminary, Cin- cinnati, Ohio, where he graduated in 1882. While a student at Lake Forest University, which was in easy reach of Chicago, he came under the influence of that prince of evangelists, Dwight L. Moody. Mr. Moody made a lasting impression on young Chapman, and was largely instrumental in shaping his career as an evangelist. Dwight L. OUTSTANDING EVANGELISTS 83 Moody left behind him two faithful disciples, who have most worthily maintained his traditions and perpetuated his ideals, namely, J. Wilber Chapman and R. A. Torrey. It was Mr. Moody who advised Mr. Chapman to give his whole time to evangelistic work. It was a Northfield Conference, where Mr. Moody said. on one occasion to a great Scottish divine, “I am anxious for you to meet Dr. Chapman tomorrow, for in this young man is wrapped up the hope of American evangelism.”’ Dr. Chapman’s long experience in the pastorate was an excellent preparation for his work as a world- wide evangelist. He served as pastor at Liberty, Indiana; Schuylerville, and Albany, New York; the Fourth Ave., Presbyterian church, New York City, and he was twice pastor of Bethany Presbyterian Church of Philadelphia—the largest Presbyterian church in the world at that time. In the field of evangelism, as secretary of evan- gelism for the Presbyterian church, he evolved the “Simultaneous Campaign’ idea, and applied it to some sixty of the largest cities of America. The first of these campaigns was put on at Pittsburgh and the last one at Boston. The movement, from the first, overflowed denominational bounds, and be- came a blessing to all denominations. Thousands, in every city, were brought into the Kingdom of God as a result of this movement. In 1908, Dr. Chapman formed a partnership with Charles M. Alexander, the world’s greatest leader of gospel music, and for ten years their lives 84 EVANGELISM IN ACTION were linked together in the great work of evangel- ism. They conducted their first campaign in Phila- delphia, and from Philadelphia they went to the ends of the earth. These two men of God held great, sweeping evangelistic meetings in nearly all of the great cities of the United States, Canada, Great Bri- tain, Australia, New Zealand, China, Japan and Korea. They have both gone to their reward, but the world is richer, sweeter, and better because they lived. SOME WINNING TRAITS OF DR. CHAPMAN. 1. He was always the same, both in and out of the pulpit. Wherever you saw him he was the same kind, considerate, friendly, and loving Wilbur Chap- man. 2. He was a man of charming courtesy and beautiful Christian dignity. 3. He was a polished Christian gentleman. 4. He was a lover of his brethren. 5. Dr. Chapman was a true friend and helper of preachers. He has been aptly called “the preach- er’s friend.”’ He knew their problems, joys and sor- rows, and sought to enter into their lives. He was never known to say an unkind word about a brother minister, either in public or in private. 6. As a speaker, he was always interesting and inspiring—a finished orator. He made each person in the audience feel that he was talking to him. There was a sweet, wooing note in his voice that thrilled the hearts and dimmed the eyes of his hear- ers. OUTSTANDING EVANGELISTS 85 7. His English was terse, and his sentences were short, swift, and heart-piercing. 8. He was apt in the use of vivid and gripping illustrations. He always used illustrations that il- lustrated. , 9. He knew and loved his Bible. It was to him the very word of God. He believed it, taught it, and preached it with marvelous effect. 10. He had a deep concern, and a consuming passion for a lost world. 11. He was endued with the power of the Holy Spirit. He had power both with God and men. 12. And last, but not least, he was a man of prayer, and rare consecration. Wilbur Chapman was a man of many gifts, and, be it said to his credit, he used them all for the glory of God. His consuming passion for the lost and his deep desire to be the “servant of all’ caused him, no doubt, to burn out his great and useful life prema- turely. He has been taken from us, but his work still abides. ‘‘He that doeth the will of God abideth forever.” | CHARLES M. ALEXANDER. The “apostle of sunshine and song,” as Charles McCallon Alexander has been aptly called, was born at Meadow, Tennessee, October 24, 1867, and died at “Tennessee” his home Birmingham, England, Oc- tober 10, 1920. He was born into a home of religion, music, and song. His father, John D. Alexander, was a natural musician, and was elder and song leader in the lit- 86 EVANGELISM IN ACTION tle Presbyterian church near the Alexander home. His mother, Martha McCallon Alexander, was not only a woman of deep piety, but had a sweet musical voice. Young Charles Alexander, therefore, inheri- ted his musical talent from both sides of the house. His father was his first music teacher, and taught him early to lead the Sunday School song service at the little church nearby. Charles finished his mu- sical education at Maryville University and Moody Bible Institute. Mr. Moody and Mr. Sankey both had a great and lasting influence upon his life. He began his public career, as a gospel singer, by con- ducting the music for the Moody Institute tent meet- ings held in the slums of Chicago, and by leading the singing in the great Sunday School of the Moody church. During the World’s Fair in Chicago, Mr. Alexander was made director of the music, in the Gospel Campaign conducted by Mr. Moody through- out the city. This was a great training and a won- derful experience for the young singing evangelist. In the field of general evangelism Charles M. Alexander was associated with three outstanding evangelists during his busy and eventful life. He was associated with Evangelist M. B. Williams for eight years; with Dr. R. A. Torrey in his evangel- istic tours around the world, and with J. Wilbur Chapman for ten years. His evangelistic career took him four times around the world. His travels took him through the Antipodes, New Zealand, Aus- tralia, India, Ceylon, the British Isles, the United States, Canada, China, Korea, Japan, and the Islands OUTSTANDING EVANGELISTS 87 of the sea. Wherever he went he took his Master’s message in song. His shining face has been taken from us but his work will shine on forever. “They that be wise shall shine as the brightness of the fifmament, and they that turn many to rigtheous- ness, as the stars for ever and ever.” (Dan. 12:3). WINNING TRAITS OF CHARLES M. ALEXANDER. 1. Charles M. Alexander knew his art—he knew music. He was a diligent student of others, and was always looking for some better way to improve his art. 2. He knew his Lord. It was as natural for him to talk to his Lord as it was to talk to some intimate friend. This explains his power in prayer. 3. He knew folks—simple human beings. And he was a keen student of crowd psychology. 4. He was the greatest director of song that the world has ever seen. He knew how to get the most out of an audience or a chorus. 5. He put his whole soul into his singing. He sang from his heart, and spared not himself. 6. He was never discouraged, but always happy and optimistic. His smile was a message of cheer and hope. 7. He was a great personal worker. He loved lost men and was willing to spend and be spent for their souls. His earnest zeal in soul-winning was only equaled by the tact and courtesy with which he went about it. His resourcefulness was extraordi- nary, and he had no set rules of approach beyond 88 EVANGELISM IN ACTION those which governed his behavior as a Christian and a gentleman. 8. He loved his Bible and made it his daily com- panion. He not only loved the Bible himself, he wanted others to love it and know it, so he gave to the world the “‘Pocket Testament League.” Charles M. Alexander is an ideal model for the singing evangelists of all time. Give us more like him. WILLIAM A. SUNDAY. Billy Sunday is God’s twentieth century miracle, and the greatest living evangelist. Some consider him the greatest evangelist since the Apostle Paul. He was born at Ames, Iowa, in 1862. First, he be- came famous as a baseball player, and had an inter- national reputation as such. But God had another plan for his life, and halted his course through street preaching in the city of Chicago. Like Saul of Tar- sus, young Sunday turned all his baseball energy into the channel of soul-winning. Soon he climbed to the place of foremost evangelist of the world. He helped drive out the saloon, and he is still on the Devil’s trail. He has preached in all the great cities of this country, and his far-reaching, city-wide cam- paigns have been the marvel of our time. His work is so organized that no clan or class can escape the influence of his campaign. He touch- es every phase of city life. The world has never seen anything like it. No building will hold his crowds, and great tabernacles are constructed to hold the vast throngs who come to hear his mes- OUTSTANDING EVANGELISTS — 89 sages. He never trims his sails, but preaches straight from the shoulder. No man ever hit sin harder. He preaches the gospel in simplicity and power, and hundreds of thousands have been won to Christ through his great ministry. He believes, pro- claims, and defends the Bible from cover to cover. He preaches Christ and Him crucified, and holds Him up as the only hope for a lost and dying world. He believes mightily in prayer, and in the work and leading of the Holy Spirit. He is the greatest soul- winner of the Christian centuries. (His methods and work are discussed further in the chapter on “Co-operative Evangelism’’). CHAPTER V. THE DOCTRINES OF EVANGELISM. “But speak thou the things which become sound doctrine,” (Titus 2:1). “Till I come, give attendance to reading, to ex- hortation, to doctrine,’ (1 Tim. 4:13). “Take heed unto thyself, and unto the doctrine,” (1 Tim. 4:16). It is not the writer’s purpose in this chapter, to deal with all of the great doctrines of Christianity, but only those doctrines directly related to evangel- ism. There are certain fundamental doctrines nec- essary to any true and lasting evangelism. The truth is, evangelism should not be called evangelism, unless, it is grounded in the doctrines of the New Testament. It is impossible to “do the work of an evangelist” as it should be done without clear and definite views about God, Sin, Atonement, Salvation, and Immortality. God’s evangel must speak with a note of certainty. It takes positive preaching to move a sin-cursed world toward God. The man who doesn’t know, and believe, the great doctrines of the Bible, has no message for hungry, perishing, human souls. We should not be afraid of the word doctrine, because it has been misused and abused. It is a good word, and more, it is a New Testament word. No one can preach the Gospel of Jesus Christ with- out preaching doctrine. The sum total of New Tes- 90 THE DOCTRINES OF EVANGELISM 91 tament teaching constitutes the doctrines of Chris- tianity. These, we are commanded to teach, and preach, to “every creature” of the earth. We are to “speak the things which become sound doctrine.” Now, if evangelism is to be sound, and lasting, it must be based upon the New Testament. Let us then see what the New Testament teaches on the doctrines which are so vital to evangelism. THE FATHERHOOD OF GOD. “For one is your Father who is in heaven,” (Matt. 23:9). In the Old Testament God is thought of as the King, and Father, of the Jewish people. Father- hood in the Old Testament is legal and special, rath- er than universal. God is thought of as Father of the Nation, rather than the individual. Thus, the deliverance of the nation from Egypt was:the favor of a Father to His child: “When Israel was a child, then I loved him, and called my son out of Egypt.” (Hos. 11:1). The sin of the people is pictured as the disobedience of children towards their Father: “T have nourished and brought up children and they have rebelled against me,” (Isa. 1:2). God’s atti- tude toward Israel was fatherly, but the people, as yet, did not understand that God in His very essence is, fatherly love, and that all men are the objects of His loving care and compassion. It was left for Je- sus Christ the Son to reveal God as a loving Father. Is God, therefore, the Father of all men?’ This is the question that concerns evangelism. If God is 92 EVANGELISM IN ACTION the universal Father of all men, then all men are in the divine family, and therefore saved. There will be no need of preaching repentance and faith, if God is the Father of all men. Jesus speaks of God as His Father, and as the Father of His disciples, but no- where does He speak of God as the Father of all men. The New Testament teaches that God loves all men, exercises a fatherly care over all men, both just and unjust, and desires to be Father of all men, but is actually Father of those who believe. All men are not, therefore, sons of God, but all men have a capacity for son-ship, and can become sons of God through faith in Jesus Christ: “‘As many as received Him, to them gave He the right to become sons of God, even to them that believe on His name,” (Jno. 1:12); “Ye are all the children of God by faith in Christ Jesus,” (Gal. 3:26). Those who are not be- lievers have the Devil as their Father; “Ye are of your Father the devil,” (John 8:44). The one, and only way, to divine son-ship, is through repentance and faith. The true evangel will not hesitate to de- liver this message to the world. THE DOCTRINE OF SIN. “The soul that sinneth, it shall die,” (Ezk. 18:4). “The wages of sin is death,” (Rom. 6:23). The fact of sin faces us on every hand. Sin is everywhere and it is the saddest fact of human ex- perience. “O wretched man that I am!” is the cry of the sinful human heart. Sin is back of all the misery, suffering, and sorrow of the race. Sin is the THE DOCTRINES OF EVANGELISM 93 cause of all the ills that afflict our world today. This world would be heaven were it not for sin. Surely no one who thinks, sees, and hears, can deny the fact of sin. What then is sin? It is hard to define. Many definitions have been given but not a single one of them is entirely satisfactory. Sin has been defined, as “selfishness,’ as “rebellion against God,” as “a breach of our personal relations with God,” as “lack of conformity to God’s moral law,” etc. These defi- nitions are all true, as far as they go, but they are incomplete and need rounding out. If we are to un- derstand the many phases and aspects of sin, we must go back to the Bible itself. What does the Bible teach about sin? First let us consider the Old Testament concep- tion of sin. Here we find the thoughts about sin running along two lines. 1. There is the idea of sin as “failure to hit the mark,” or “to conform to an objective standard,” as expressed in the word hata. The word hata, like the corresponding Greek word hamartano, means to miss the mark, as a slinger, the way, as a traveler, and to find wanting in enumerating. There is the idea of a mark not struck and a goal not reached. We see sin named for the first time in Genesis 4:7, and a form of hata is used. There are many words used in the ethical vocabulary of the Old Testament to describe sin or evil. We have such terms as crookedness, perverseness, apostasy, rebellion, un- clean, unrighteous, ungodly, scorner, liar, fool, etc. A o/ ¥ 94 EVANGELISM IN ACTION 2. The other line along which thoughts of sin ran, was the idea that sin is “against the person of God.” This is, of course, a later development, but we see it expressed very clearly in the time of David, who cried in anguish of soul, “Against thee, and thee only, have J sinned, and done that which is evil in thy sight,” (Psa. 51:4). The original sin of the race is spoken of, in the story of the fall, as disobedience to God. Sin is pic- tured to Cain, as a wild beast lying at his door, ready to spring upon him at the first opportunity. Sin is always ready to seize and prey upon its victims when they least suspect it. It is interesting to note that the nation became a unit at the Exodus, and from that time on to the ex- ile, sin was conceived of as not enjoying religious fel- lowship with Him. Now, the sin of the individual re- flected always on the nation. When the individual sinned, the nation sinned. There were two kinds of sins committed by those in covenant relation. They were sins of ignorance or inadvertency, and high- handed sins, such as idolatry, and homage to another deity. The priest could make atonement for those sins committed within the covenant, but sins com- mitted with a high hand, threw the sinner out of covenant relations, and back on the righteousness of God. God alone, could atone for sins committed with a high hand. The individual consciousness arose as the nation declined, and sin came to be more and more individ- THE DOCTRINES OF EVANGELISM 95 ual. The prophets developed the individual concep- tion of sin as time went on. SIN IN THE PROPHETS. Amos thinks of God as a supreme, righteous rul- er, and sin according to this prophet is unrighteous- ness and injustice. Hosea conceives of God as a God of unchanging love, and sin, in his writings, is alienation of the heart from God. Isaiah speaks of God as sovereign Lord, the Holy One of Israel, and sin, to him, is pride of heart and insensibility to the majesty of Jehovah. Sin is an inward state of the heart. Jeremiah teaches that sin is an individual matter, and that each individual will be held respon- sible for his own sins, (Jer. 31:30). Ezekiel ex- plodes the old national or family idea of sin, and makes it clear that each individual is accountable to God for his own sin. The father’s righteousness will not save the son, and the father’s iniquity will not condemn the son, (Ezek. 14:18). But, “The soul that sinneth, it shall die,” (Ezek. 18:4). Sin in the prophets is individual, and against the person of God, and repentance alone, brings forgiveness. Sin in the 51st Psalm is polluting, hereditary, universal, and against the person of God. This, in brief, sums up the Old Testament view of sin. SIN IN THE NEW TESTAMENT. 1. Sin in the teaching of Jesus. Jesus teaches some important things about sin, though He gives us no formal] definition, but deals rather with its mani- festations. | 4 96 EVANGELISM IN ACTION (1) Sin is a fact. He recognizes sin as a fact, and begins His ministry by telling men to turn from it. ‘Repent ye,” is His message to a lost and sinful generation. (2) Sin is universal. All men are sinful, but not equally so. Jesus could see good impulses and tendencies in all men. All men, in sin, are lost, but not hopeless. The worst sinnner has worth to God, and the soul is of priceless value. (3) Sin has its seat in the heart. It operates on the inside and not on the outside of man. The things that defile the man are the things that come out, (Matt. 15:19). (4) Sin is subject to development. It is possi- ble to go so far as to commit the unpardonable sin, the sin against the Holy Ghost, (Mark 3:28, 29; Mattietol oe)! (5) Man’s only hope of deliverance from sin is through repentance and faith. 2. Sin in John’s Gospel. (1) Here sin is an “enslaving power,” (8:34). (2) A perverting principle, (8:21). (3) Is rooted in sinful habits, (8:34). (4) Sin is a voluntary act, caused by him who commits it. (5) It is universal. The whole world is aliena- ted from God, and in bondage to Satan, (12:31, 46). (6) Sin is summed up as unbelief. Unbelief is the tap-root sin (Jno. 16:9). The only hope for an unbelieving world is—faith in Jesus Christ. 3. Paul’s view of Sin. THE DOCTRINES OF EVANGELISM a7 (2) All sinned in Adam. “In Adam all die,” (1 Gore 15228). (2) Sin is wniversal. ‘All have sinned, and come short of the glory of God,’ (Rom. 3:28). Paul does not teach total depravity in the sense that all men are as bad as they can be. He could see some good even in heathens, (Rom. 2:14, 15). But he does teach that all men in their faculties and power, are affected by sin. ; (8) Sin is hereditary. That is, all inherit a “sinful bias,’ which is propagated through heredity. Men belong to a sinful race, and begin life with a predisposition to evil. (4) The origin and ground of sin, in Paul’s teaching, is the Will, not the flesh or sensuous na- ture. The flesh is the seat of passions and impulses which give occasion to sinful choices and actions, but the flesh is never identified with sin, nor described as inherently evil. Sin dwells in the flesh but is dis- tinct from the flesh. The flesh is not the source of sin. Sin is due to a voluntary act of transgression (Rom. 5:12), and has its source in the will. The body therefore is not essentially sinful. Christ’s body was not sinful, and yet, it was flesh. Our bod- ies are made to be temples of the Holy Spirit, and Paul warns us not to let sin reign in our bodies: “Let not sin therefore reign in your mortal body, .that ye should obey it in the lusts thereof,” (Rom. 6:12). This, in brief, is the Biblical picture and descrip- tion of that awful and race-destroying something 98 EVANGELISM IN ACTION called sin. Who can read the Biblical description, and live in this troubled world, and then, deny the fact of sin? The true evangelist is compelled to be- lieve that sin is “exceedingly sinful.” THE SAVIORHOOD OF CHRIST. “For the Son of Man came to seek and to save that which was lost,” (Luke 19:10). “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” (Jno. 3:16, LT). “Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved,’ (Acts 4:12). “This is a faithful saying, and worthy of all ac- ceptation, that Jesus Christ came into the world to save sinners; of whom I am chief,” (1 Tim. 1:15). The fact of sin, or the entrance of sin into the world, necessitated both the sending, and coming, of a Savior. Jesus Christ, God’s Son, came not simply as a savior, but as a divine Savior. He could not be Savior without being God. Neither could He be Sa- vior without being man. So He came as both God and man—as the God-man. The world, from the first, accepted Him as man, but not as God. The controversy of the Christian centuries has been waged around His divinity. His divinity is the storm center at this very hour. A THE DOCTRINES OF EVANGELISM 99 skeptical world admits that he was a good man—the ideal man, but not God. The truth is, He was God, or nothing. How could He be a good man—the ideal man, and lie? He said, that He was God, that He was one with the Father, equal with the Father, came out from the Father, and was with the Father before the world was. He was God, or the greatest deceiver and contradiction of history. HOW DO WE KNOW HE WAS GOD? 1. Hesaid He was. The high priest asked Him a direct question, “Art thou the Christ, the Son of the Blessed? And Jesus said, J am,’ (Mark 14:62). This is about as plain as language can make it. 2. God the Father said He was. At His bap- tism, and on the Mount of Transfiguration, God the Father broke the silence of heaven and said, “This is my beloved Son in whom I am well pleased.” This should be sufficient, but additional testimony may be added. 3. Simon Peter believed that Jesus Christ was the Son of God. He said, “Thou art the Christ, the Son of the living God,’ (Matt. 16:16). 4, Thomas the doubter came to believe it. His testimony is, ‘“My Lord and my God,” (Jno. 20:28). 5. The centurion who had charge of His execu- tion believed it. Listen to his testimony, “Truly this was the Son of God,” (Matt. 27:54). 6. Even the devils add their testimony. “Thou Son of the most high God, hast thou come here to torment us before our time?” (Matt. 8:29). 100 EVANGELISM IN ACTION 7. John the apostle who was so close to the heart of Jesus, speaks in a most significant manner of the divinity of Jesus. He says, ‘In the beginning was the Word, and the Word was with God, and the Word (logos) was God. The same was in the begin- ning with God. All things were made by him; and without him was not anything made that was made,” (vohn 1:1-8). In the fourteenth verse of this chapter he speaks of the incarnation of the Son of God. “And the Word was made flesh, and dwelt among us.” 8. Paul’s testimony. ‘The life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me,” (Gal. 2:20). There was not a shadow of a doubt in Paul’s mind about the divinity of his Savior. We could add to the above testimony the testi- mony of His works, His life, His influence, plus that of millions of Christians, living and dead, whose lives have been changed by an expertmental contact with the divine Son of God. The man who doesn’t believe in the divinity of Christ has no saving message for the world. He has no savior to preach who can lift man above himself. The world cannot be saved by culture, morality, good works, ordinances, nor by man, nor man-made schemes. Only through Christ. “Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved,” (Acts 4:12). THE DOCTRINES OF EVANGELISM 101 THE ATONEMENT. “But we also joy in God through our Lord Jesus Christ, by whom we have now received the atone- ment,’ (Rom. 5:11). A man’s view of the atonement is always condi- tioned by his view of sin. In reality, his view of the atonement is commensurate with his view of sin. If a man has a light, shallow view of sin, he is certain to have a superficial view of the atonement. There- fore, it is highly important that the soul-winner have correct views of both. It is not the writer’s purpose, however, to enter into a full discussion of the atonement here, as it would take a book to do that, but he does want to give a brief outline of the Seriptural teaching on the subject. What does the Bible really teach about the atonement? This is our question. The Scriptural doctrine of the atonement is ff wrapped up in four important words—-substitution, redemption, propitiation, and reconciliation. All of the Scripture passages touching the atonement may be grouped around these four words. The word sub- stitution furnishes a good starting point. 1. Substitution. It is impossible to understand the New Testament idea of substitution apart from the Old Testament sacrificial system. The Old Tes- tament sacrifices, rightly offered and understood, in- volved the following elements: a consciousness of sin on the part of the worshipper, the bringing of a victim to atone for the sin, the laying of the hand of the offerer upon the victim’s head, the confession of 102 EVANGELISM IN ACTION sin by the offerer of the sacrifice, the slaying of the beast, the forgiveness of sin, and the acceptance of the worshipper. The sim-offering and the scape-goat of the great day of atonement symbolized yet more distinctly the two elementary ideas of sacrifice, namely, sanctification and substitution—plus the consequent removal of guilt from the sinner. The New Testament assumes and presupposes the Old Testament doctrine of sacrifice. The following pas- sages will verify the above statement, and give us the New Testament idea of substitution: “Even as Christ loved you, and gave himself up for us, an of- fering and a sacrifice to God for an order of a sweet smell,” (Eph. 5:2); “Christ died for our sins ac- cording to the Scriptures,” (1 Cor. 15:3) ; “Him who knew no sin God made to be sin on our behalf, that we might become the righteousness of God in Him,” (2 Cor. 5:21); “Who died for us, that whether we wake or sleep, we would live together with Him,” (1 Thess. 5:10) ; “Who gave himself for our sins, that He might deliver us out of this present evil world,” (Gal. 1:4); “Who was delivered up on account of our trespasses,” (Rom. 4:25); “He that spared not his own Son, but delivered Him up for us all, how shall he not also with Him freely give us all things,” (Rom. 8:32) ; “One died for all, therefore all died,” (2 Cor. 5:15); “For to this end Christ died, and lived again, that He might be Lord of both the dead and the living,” (Rom. 14:9). Who can read these passages and deny the fact of substitution? It is clearly taught in the New Tes- THE DOCTRINES OF EVANGELISM 103 tament. It is repeatedly affirmed that Christ died on our behalf and for the sake of our sins. Such statements, couplied with many other passages, cer- tainly do teach a real substitution of Christ’s suffer- ings and death, in the place of the sinner’s punish- ment. God adopted the method, not of substituting punishment for punishment, but of substituting suf- fering, on the part of Christ, for the punishment, we so justly deserved because of sin. Christ was not a sinner, but ‘was made sin for us,” treated as a sin- ner. As sinners we were helpless, and in bondage, to the “sin-death principle’ reigning in the human race. We were powerless to break the power of death and annul the law of sin and death. Christ, therefore, with all the power of the God-head at His command, came into the world, took our place, and “did both of these things for us.” “He broke the power of death and annulled the law of sin and death. This is substitution.”—Mullins. (In, The Christian Religion In Its Doctrinal Expression, page 325). “‘Paul’s idea certainly is that Christ was so far substituted for us that his sufferings and death ac- complish in God‘s moral order the end which punish- ment would accomplish, namely, the expression of God’s holy displeasure against sin,’ (Rom. 3:26). (Stevens’ Theology of The New Testament, page 410). This method of substituting Christ’s suffering for our punishment is a more complete expression of God’s entire nature than punishment would have 104 EVANGELISM IN ACTION been. In the humiliation, suffering, and death of the Son of God, prompted by the infinite love of the Father—the total perfection of God is represented and satisfied. ‘For to this end Christ died and lived again,’ (Rom. 13:9). Why then should we be ashamed of the cross? ‘‘Far be it from me to glory, save in the cross of our Lord Jesus Christ,” (Gal. 6:14). | 2. Redemption. Another element in the atone- ment is redemption, and is expressed in apolutrosis and kindred terms. Here the figure of purchase is employed; “Christ redeemed us from the curse of the law,” (Gal. 3:18); ‘““God sent forth his Son.... that he might redeem those under the law,” (Gal. 4:4); “In whom we have our redemption, the for- giveness of our sins,” (Col. 1:13); “In whom we have our redemption through his blood, the forgive- ness of our trespasses, according to the riches of his grace,” (Eph. 1:7). We may add, to the above, those passages using the figure of ransom: “Ye were bought with a price,’ (1 Cor. 6:20 and 7:23) ; “Who gave himself a ransom for all,” (1 Tim. 2:6) ; ‘Who gave himself for us, that he might redeem us from all iniquity,” (Titus 2:14). In the above passages the death of Christ is rep- resented as demanded by the law and government of God. How did Christ, therefore, redeem or deliver us from the demands of the law and satisfy the gov- ernment of a holy and just God? He did it by con- forming to the demands of the law at every point. THE DOCTRINES OF EVANGELISM = 105 He conformed to the demands of the moral law by the perfect life that He lived. He kept the whole moral code to the letter. He met the demands of the law of sin and death by paying the death penalty. He was not sinful himself but “was made sin for us.” He endured the wrath of God, which is, in its broadest expression, the death-penalty for sin. But wrath with God is not angry passion, but reaction against sin. Christ met the demands of the filial law by being a perfect Son. He was obedient even unto death. He met the demands of the law of love by becoming God’s love gift to the world, (Jno. 3:16). Thus, He satisfied the law of God and the govern- ment of God at every point. 38. The next element in the atonement is Pro- pitiation, as expressed in hilasterion. “Being justi- fied freely by his grace through the redemption that is in Christ Jesus; whom God set forth as a propitia- tion, through faith, by his blood, to show his right- eousness, because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season, that he might himself be just, and the justi- fier of him that hath faith in Jesus,’ (Rom. 2 :24- 26). He is the propitiation for our sins, (1 John 232) The term propitiation (hilasterion) means, ety- mologically, rendering favorable—a means of ren- dering favorable. Christ’s death was a means of putting God in a more favorable attitude toward sin- 106 EVANGELISM IN ACTION ful men, whereby; his love and mercy could fly out to them without violating either his holiness, or his inherent antagonism to sin. His death did not make God love us, as God loved us all the while, but it re- moved all the barriers that stood in the way of a free exercise of that love. It may prove helpful in this connection to sum up, in a few brief points, what Christ’s death really did to put God in a more favorable position toward a sinful race: (1) It enabled God’s grace to express itself manward, because Christ’s death identified Him with sinful man, and made Him one with the race. This put God in a position where he could bless the race through Christ. (2) His death and victorious resurrection put an end to the reign of death. He paid the death pen- alty for sin, and therefore, exhausted the judgment of God against sin. (3) His death expressed God’s repudiation and condemnation of sin. Thus, it removed the wrath of God from men who were hitherto, under the power of sin and death—the “‘sin-death principle.” (4) Christ’s death satisfied the judgment and mercy of God, and revealed to a lost world both his severity and his goodness. (5) And alas, His death broke the power of Sa- tan and set his captives free—to accept ‘God’s plan of redemption. 4. Reconciliation is another important element in the atonement of Christ. It is expressed in katal- THE DOCTRINES OF EVANGELISM = 107 lage, and its cognates. “For if while we were ene- ‘ mies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life; and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation,” (Rom. 5:10, 11); “But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto him-. self, not reckoning unto them their trespasses and having committed unto the word of reconciliation. We are ambassadors therefore on behalf of Christ, as though God were intreating by us; we beseech you on behalf of Christ, be ye reconciled to God,” (2 Cor. 5:18-20) ; ‘‘For it was the good pleasure of the Father that in him should all the fullness dwell, and through him to reconcile all things unto himself, be- ing made peace through the blood of his cross; through him, I say, whether things upon the earth, or things in the heavens. And you, being in time past alienated and enemies in your mind and in your evil works, yet now hath he reconciled in the body of his flesh through death, to present you holy and without blemish and unreprovable before him,” (Col. 2:19-22). The term reconciliation, as used here, has in it its usual sense of removing enmity and restoring of harmony and good will. The death of Christ wrought a change in the attitude of both God and man. It removed the wrath of God (his holy antag- 108 EVANGELISM IN ACTION onism to sin), and satisfied the justice, holiness, and love of God. Thus it put God in an attitude toward sinful man, whereby, he could save men without do- ing violence to his holy nature. Man is now the ob- ject of his grace instead of his wrath. The atone- ment was, therefore, a divine necessity grounded in the very nature of God. God’s nature demanded it, and God’s love provided it. How does the death of Christ change the attitude of man? It enables him to see the real nature and effect of sin on the one hand, and the love, goodness, and justice of God on the other. When men look to the cross and see the real nature of sin and what it cost God, in suffering, to provide a way of escape from the consequences—they are moved to repent. When a man sees what sin is, and what God is, in this new revelation of the cross of Christ—he is moved to turn from sin and lay hold upon God by a living faith. He understands then that, “Without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him,” (Heb. 11:6). THE EXTENT OF THE ATONEMENT. The atonement of Christ was for all men, but only those who believe receive the full benefit of it. Christ died for all, but saves “whosoever will,’ come to Him by faith, (1 John 2:2; Heb. 2:9; 1 Tim. 2:6) ; “For to this end we labor and strive, because we have our hope set on the living God, who is the Sa- THE DOCTRINES OF EVANGELISM _ 109 viour of all men, especially of them that believe,” (1 Tim. 4:10) ; “For God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life,” (John 3:16). We hear much in our day against the idea of a “blood atonement,” or as some modernists would say, a “slaughter-house’’ religion. Whether men like it or not it is the only way to get rid of sin, escape Hell, and win Heaven. ‘Without the shedding of blood there is no remission,’ (Heb. 9:22). The thing that some modern writers are ashamed of, and are repulsed at, Paul gloried in. “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world,” (Gal. 6:14). ‘‘The word of the cross” was the substance of his preaching, and “Je- sus Christ and him crucified” was his one supreme object of knowledge and interest, (1 Cor. 1:18 and Zea: The true evangelist and effective soul-winner of every age will, and must, take the same position and deliver the same message to a lost and sinful world. “For the preaching of the cross is to them that per- ish foolishness; but unto us which are saved it is the power of God,” (1 Cor. 1:18). THE WORK OF THE HOLY SPIRIT IN EVANGELISM. “And he, when he is come, will convict the world in respect of sin, and of righteousness, and of Judg- ment,” (John 16:8). 110 EVANGELISM IN ACTION The Holy Spirit is a person, not a thing. He is the third person of the God-head. He is God.. We are now living in the dispensation of the Holy Spir- it. When Jesus Christ left the world He sent the Holy Spirit to take His place and continue His work, (John 16:7). The work of the Holy Spirit among men was special and definite, previous to Pentecost, but since Pentecost His work, with but few excep- tions, has been, and is, constant, continuous, and ~ abiding. What part does He play in the work of evangelism? This is our question here. 1. He invites or calls men to eternal life. “The Spirit and the Bride say come,” (Rev. 22:7). 2. He convicts men of sin—especially the sin of unbelief, (Jno. 16:8, 9). He also shows them the dif- ference between false and true righteousness, and convinces them of the justice of Christ’s righteous judgment upon a sinful and unbelieving world. 3. He regenerates the sinful heart and makes us new creatures through the new birth, (Jno. 3:5). 4. He puts the divine seal on our salvation, (Eph. 4:30). 5. He gives us assurance that we are saved and are children of ‘God, (Rom. 8:16). 6. He draws us to the Father, (Jno. 6:44). 7. He sheds abroad in our hearts the love of God, (Rom. 5:5). 8. He strengthens the “inner man,’ (Eph. 3:16). 9. He gives us daily victories over the flesh and the devil, (Rom. 8:13). THE DOCTRINES OF EVANGELISM 111 10. He is the agent of God in our Justtfication, (1 Cor. 6:11). 11. He is also God’s agent in our Sanctification, (2 Thess. 2:13; 1 Peter 1:2). 12. Hereveals Christ more perfectly to the soul- winner, (Jno. 16:14). 18. He teaches and guides Christ’s followers in- to truth—especially the truth about Christ himself, (Jno. 14:26). The soul-winner must know the truth as it is in Christ Jesus. 14. He comforts and consoles the workers when they are sad and discouraged, (Jno. 14:16:18). 15. He helps the winner to pray effectively, (Rom. 8:26). 16. He endues with power for service, (Acts 1:8; Eph. 6:18; Matt. 28:18-26; Zech. 4:6; Luke 24.9). We can readily see that evangelism would be im- possible without the aid and co-operation of the Holy Spirit. He is indispensable both to the sin- ner, and the winner. REPENTANCE. “Except ye repent ye shall all likewise perish,” (Luke 13:3). ‘“‘“And the times of this ignorance God winked at; but now commandeth all men everywhere to repent, (Acts 17:30). Q | “For Godly sorrow worketh repentance to salva- tion,’ (2 Cor. 7:10). The Scriptural teaching concerning repentance 112 EVANGELISM IN ACTION is expressed in two Greek words found in the New Testament, namely, metamelomai and metanoia. Metamelomat expresses the element of feeling, or the emotional element in repentance. It has in it the idea of regret, or sorrow for sin committed against goodness and justice. Sin thus viewed is hateful to God and hateful in itself, (Ps. 51:1, 2, 10, 14). This regret, however, is not always of a godly sort. There may be regret, remorse, and even despair, and yet no genuine repentance, (Matt. 57:3; Luke 18:23; 2 Cor. 7:9, 10). Metanoia means fundamentally a change of mind, but in its practical application it involves a change of will also, (Mark 1:4, 14; Luke 13:3; Acts 2:38; Rom. 2:4). Psychologically men ee there are three ele- ments in repentance—the intellectual element, the emotional element, and the volitional element. In plain every day English this simply means that Scriptural repentance involves three things—a change of mind, a change of feeling, and a change of purpose. The soul-winner should not only understand, but emphasize the gospel of repentance for without re- pentance there is no remission of sins. It is repent, or perish. All of the great soul-winners of history, who have moved this world for God, have empha- sized in no uncertain tones the doctrine of repen- tance. The prophets preached repentance. John the Baptist preached repentance. Jesus and those whom He sent out preached repentance. Simon THE DOCTRINES OF EVANGELISM 113 Peter, the evangelist of Pentecost who won three thousand to Christ in one day, preached repentance. Paul made Mars Hill ring with his gospel of repen- tance. Wesley, Whitefield, Moody, Finney, Sam Jones, Torrey, Chapman, and Sunday, with mighty power and one accord, have told a lost world, ‘“Ex- cept ye repent, ye shall all likewise perish.” There can be no true and lasting evangelism apart from the repentance message. FAITH “By grace ye have been saved through fasth; and that not of yourselves; it is the gift of God,” (Eph. 2:8). “Thy faith hath saved thee; go in peace,”’ (Luke 7:50). ~ “For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life,” (Jno. 3:16). “To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins,” (Acts 10:48). “And Abraham believed God, and it was reckoned unto him for righteousness,” (Rom. 4:38). Faith has always been the universal condition of salvation. The people of olden times looked forward by faith, through sacrifices and offerings, to Christ, while we look back to the cross and wp to the risen Christ, who is now at the right hand of God. The plan of salvation has always been one, and the same —by faith. All who have been saved have been saved by this one plan. ‘By grace ye have been 114 EVANGELISM IN ACTION saved through faith; and that not of yourselves; it is the gift of God,” (Eph. 2:8). It is grace on God’s part and faith on man’s part. What then is fatth? It is easy to understand but a bit hard to define. We can best understand faith by looking at its constituent elements. 1. There is first an historical or intellectual element. This element or degree of faith recognizes the truth of God’s revelation, the justice of punish- ment for sin, the plan of salvation, and believes that Christ is the Son of God and the only one who can save from sin. Now, to believe in and understand all the historical facts, connected with God’s plan of salvation is an element or degree of faith that is absolutely necessary but is not sufficient. To this extent and in this sense the “devil’s believe and shudder,” (James 2:19). To stop here is to be lost. 2. The next element is the emotional element. Here the sinner under conviction gives assent to the Gospel plan of salvation as adequate and necessary to satisfy the needs of the soul. This element is im- portant and necessary but it doesn’t go far enough. The stony ground hearers went this far and yet they were not saved, (Matt. 13:20, 21). They were simply transient or temporary bélievers. The faith that saves, abides, and hangs on to Christ and His word, (Jno. 8:30, 31). This brings us to the next and most important element of faith. 38. The volitional element. Here faith knows, feels, and acts. The will lays hold on Christ or exer- cises a personal trust in Christ as the only Saviour THE DOCTRINES OF EVANGELISM 115 from sin. This is saving faith., Saving faith then, is personal trust in, and mystic union with Christ. It comprehends and includes all the elements. This is the faith that unites us to God, through Christ, and manifests itself in good works. True faith is always a working faith. It is “faith working through love,” (Gal. 5:6). Faith that doesn’t work is an unreal or “dead” faith, (James 2:17). There is no conflict between Paul and James on the faith question when the two are rightly understood. THE RELATION OF FAITH AND WORKS | The two go together. They are handmaids. - However, it is important to remember that works have nothing to do with salvation. We are saved by faith, and not of works, (Eph. 2:8, 9). We are rewarded for our works, and not for our faith; “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works,’ (Matt. 17:27). “If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire,” (Cor. 3:14, 15). ‘And whosoever shall give to drink unto one of these little ones a cup of cold water in the name of a dis- ciple, verily I say unto you, he shall in no wise lose his reward, (Matt. 10:42). The above passages and many others that might be cited certainly do make it plain that we are saved by faith, and rewarded according to our works. 116 EVANGELISM IN ACTION The soul-winner needs to get, and keep, this matter clear in mind. Confusion here is leading people to destruction every day. THE RELATION OF FAITH AND REPENTANCE There has been much confusion and foolish de- bating just here. Some have argued that repentance comes first, and others, just as sincere, have put faith first in Christian experience. The truth is they are stmultaneous experiences. They occur at the same time and it is impossible to have one with- out the other. It is altogether improper to inject the time element between the two.. In reality they are the negative and positive aspects of the same act or experience. There can be no saving faith without genuine repentance and there can be no genuine repentance without saving faith. When one is mentioned in the Scriptures the other is always > implied. To be sure, there is a sort of historical faith that does come before repentance: ‘‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek him,” (Heb. 11:6). This is merely the first, or intellectual element in faith, as I have already shown in this discussion. The devils believe to this extent and even shudder, (James 2:19), but they are not saved. This element of faith is important and necessary, but it is not sufficient. It doesn’t go far enough. Many passages may be quoted that put repen- tance first: “Repent ye and believe the gospel,” (Mark 1:15); “Repentance toward God, and faith THE DOCTRINES OF EVANGELISM © 117 toward our Lord Jesus Christ,” (Acts 21:21) ; “And ye, when ye saw it, did not even repent yourselves afterward, that ye might believe the Scriptures.” Re- pentance is usually mentioned first. But this doesn’t prove that repentance is separate and distinct from saving faith and that there is an interval of time between the two. The question of logical sequence is not the important thing. To get sinners to repent and believe at once, and at the same time was the thing urged and sought by Jesus and the inspired writers. The two, in their minds, were simultaneous aspects of the same great experience. So Jesus says “repent ye and believe the gospel,” and do both now, (Mark 1:15). There are many passages that emphasize repen- tance, and do not mention faith. But faith is always implied: (Matt. 3:2); (Mark 6:12); (Luke 13:8) ; (Acts 3:19); (Acts 17:30) ; (Acts 26:20); (2 Cor. 12521)3 \ (Revs 2:22) 3)'( Mark) 2:17) ¢Romir 234); (2 Peter 3:9). There are also scores of passages that emphasize faith, and do not mention repentance. In all such cases, where the reference is to salvation, repentance is implied or understood: (Eph. 2:8) ; (Luke 7:50) ; (Jno. 3:16); (Acts 10:43); (Acts 17:4);. (Mark 16:16) ;) (Luke '8:12);) (John ’ 1:7) 3 (John''3:8); (John 6:47); Acts 4:4); (Rom. 9:33); (1 Peter 2:6). After a thorough consideration of all the facts we are forced to the conclusion that all true preaching of repentance is implicity a preaching of faith, 118 EVANGELISM IN ACTION (Matt. 3:1-12); (Acts 19:4), and that repentance toward God involves faith in Jesus Christ (Acts 20:21) (Luke 15:10, :24): (Gal; 3:7);° Ciake 19:8, 9). Wherever there is saving faith there is always genuine repentance, and wherever there is genuine repentance there is always saving faith. The two go together and cannot be divorced. Therefore, let us go as Jesus did, and tell a lost world to “repent and believe the gospel.” REGENERATION “Except a man be born of water and of the spirit, he cannot enter into the kingdom of God,” (Jno.3:5). Regeneration is an important doctrine and is taught and emphasized throughout the New Testa- | ment. The third chapter of John has been aptly called the “classic passage’ on regeneration, but there are scores of others. The words which express the doctrine are as follows: 1. Gennao, and its kindred forms. Gennao means ‘“‘to beget’ and is found in the following passages, (John 1:13; 3:4, 5); (Cor. 4:15); (Phile- mon) 1:10) ; (John) 2:29; 8:97 4:7: 5:1, 4,°18) 01 Peter 1:23); (Titus 3:4). | 2. Apeknesen is another term used. It means to “bring forth” or “bear young,’ (James 1:18). 3. Ktisis and Ktizo are also used in reference to the doctrine of regeneration, and mean fundamen- tally “creation” and “create,” (Gal. 6:15); (2 Cor. 5:17); (Eph. 2:10, 15; 4:24). 4, Sunezoopoiesen is another important word THE DOCTRINES OF EVANGELISM 119 in this connection, and means “quickened’’—quicken- ed together with Christ, (Col. 2:18); (Eph. 2:5). Many other passages could be given that refer directly or indirectly to the doctrine of regeneration but the ones given will be sufficient for our purpose here. REGENERATION DEFINED Regeneration may be defined as an act of God whereby, through the operation of the Holy Spirit and the use of the truth, the moral disposition of the soul is changed and made holy, and in conformity to the image of Christ. It is hard to frame a definition that would be entirely satisfactory at all points, but the above is an effort to cover the main points involved. Regeneration, or what we call the new birth, is simply the divine side of that change wrought in the human heart or nature, which we call, from the human side, conversion. Regeneration is God turning the soul to himself, while conversion is the soul turning to God. Regeneration is 'God’s side of the conversion process. It follows logically repen- tance and faith, but in reality it occurs simulta- neously. The sinner doesn’t have to worry about regeneration. God will take care of that. It is his business to repent and believe, and leave the work of regeneration in God’s hands where it belongs. Regeneration does not save, Christ does the saving, (Luke 19:10); (Acts 4:12); (1 Tim. 1:16). What does it do then? It changes the nature and the will and makes the saved soul fit and willing to . oe” aan” 120 EVANGELISM IN ACTION serve God. It gives man a pure heart, and a holy and obedient disposition. “Ye must be born again,” (Jno. 3:7). JUSTIFICATION “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, (Rom. 5:1). The above passage furnishes a good basis for the doctrine of justification, but many others may be given, (Rom. 5:16; 4:25; 5:18); (Acts 13:39) ; (1 Cor. 4:4; 6:11) ; (Gal. 2:16) ; (Titus 3:7). The doctrine of justification is couched in legal terms. God is thought of as a judge on the bench, who acquits the believers from the penalty of the law and declares him righteous or in a state of accep- tance with God, because of what Christ has done in His saving work. To justify means to declare righteous, to acquit, to pronounce a sentence of acceptance. Righteous- ness in this connection means ‘‘a state of acceptance with God” on the basis of faith. Faith here means personal trust or repose of the’ soul in Christ as Saviour. It is that attitude on man’s part that cor- responds to love and grace on God’s part. Jesus Christ of course is the special object of faith. To be justified by faith then, is to obtain God’s gift of righteousness, and “to enter into a state of accep- tance with God, through living union with Christ.” This is what justification means to the individual. Justification defined is, ‘A judical act of God, THE DOCTRINES OF EVANGELISM 121 whereby He frees the sinner from condemnation and restores him to divine favor.” Justification has also been defined as, “‘A judicial act of God by which, on account of Christ, to whom the sinner is united by faith, he declares that sinner to be no longer exposed to the penalty of the law, but to be restored to his favor.” POINTS TO BEAR IN MIND 1. Justification is a judicial act of God. God is the author of justification. “It is God that justi- fieth,” (Rom. 8:38). 2. It is composed of two elements—forgiveness and restoration. Sins are remitted and the sinner is restored to divine favor, (Rom. 5:1, 2). 3. Justification is on the basis of what Christ did for the sinner, (Rom. 3:23-26; 5:9); (Eph. 2: 16). It is not based on anything man has done or can do. 4, Justification is made available to the sinner through faith. It is therefore, on the condition of faith, (Rom. 4:3, 5). “Being justified by faith, we have peace with God through our Lord Jesus Christ,” (Rom. 5:1). 5. Justification takes place at the beginning of the Christian life, when the sinner exercises faith in Christ as Saviour, and is never repeated. ADOPTION Adoption is a legal term borrowed by Paul from Roman law. According to Roman law, a son could be adopted into a Roman family, and when thus 122 EVANGELISM IN ACTION adopted, he had all the rights and privileges of a natural or true son. Paul borrows this idea to ex- press a beautiful family relation in the Christian religion. Adoption is simply God’s way of receiving those, who believe in Jesus Christ, into his family. We are adopted into God’s family when we believe, and because we believe, (Gal. 4:5, 6); (Rom. 8:15). Adoption gives us all of the privileges of the family of God and a share in the divine inheritance. We are therefore, heirs of God and joint-heirs with Christ,” (Rom. 8:17). SANCTIFICATION “Sanctify them through thy truth: thy word is truth tb 17)% “And the very God of peace sanctify you wholly ; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ,” (1 Thess. 5:23). “Being sanctified by the Holy Ghost,” (15:16). Sanctification properly, has no place in this dis- cussion, as it is not directly related to evangelism. However, the writer has thought best to put it in here in view of the fact that there are so many un- scriptural views concerning it. In this day of wild holy-rollerism and other isms which are teaching sinless perfection and absolute holiness, it is highly important that the Christian worker have sane views on the subject of sanctification. What do the Scriptures really teach about Sanc- tification ¢ THE DOCTRINES OF EVANGELISM = 123 1. There is a twofold meaning to sanctification as it is taught in the Bible. The first and funda- mental meaning is expressed in the Hebrew word quadesh, and the Greek word hagiazo. They both mean—to separate, to set apart, or to dedicate to the service of God. In the Old Testament times priests, vessels of the temple, the temple itself, and even Israel the nation were sanctified or set apart for the service of God. Persons and things were both sanctified or set apart for God’s service. This doesn’t mean that Israel was a perfect nation, a nation without sin, as the history of the people clearly shows that this was never true. The people were holy, not because they were sinless, but because they were sanctified or set apart to the service of a holy God. To be sure, God’s ideal for his people was inward and personal holi- ness, but even the best of the nation failed to realize this ideal fully. The nation throughout all of its history never produced a single man who reached the stage of sinless perfection. Yet, many of them are spoken of as being sanctified, and the nation was sanctified—not sinless but sanctified. So we see that sanctification does not and cannot mean sinless perfection, as such a state is impossible of attainment in this life. It should be said however, that as time passed the Old Testament prophets emphasized more and more the importance of personal and inward holi- ness. They demanded, in the name of a holy God, not simply a holy temple, but a holy priesthood, a 124 EVANGELISM IN ACTION priesthood clean in character and life. They also appealed to the people, “To do justly and have mercy and walk humbly before God,’ Micah 6:6, 7, 8). Other important passages are (Isa. 1:10-19); (2 Chron. 29:34); (Num. 20:18); (1 Sam. 2:9). 2. When we turn to the New Testament we find that sanctification means dedication or setting apart to the service of God, and also growth in inward and personal holiness. Sanctification is both a dedica- tion and a process. The initial act is a dedication or setting apart to the service of God, and the process is a “growth in grace and in knowledge of the Lord and Saviour Jesus Christ.” Jesus said, “Ye therefore shall be perfect as your heavenly Father is perfect,” (Matt. 5:48). The dis- ciples were on the road to perfection in this life. We should not be afraid of perfection however, as it is the ideal for the Christian life. It is the goal toward which we should strive daily. “Let us go on unto perfection,” is the exhortation of the New Testa- ment, (Heb. 6:1). In Hebrews, chapter 11, 12, and 18, are found many exhortations setting forth sanc- tification as a process of purification and growth. This twofold meaning is also expressed in 1 Peter DelLh. 22: The apostle John has been thought by some to teach sinless perfection but such a conclusion is im- possible when all the facts are considered. John does say, in 1 John 3:6, “Whosoever abideth in him sinneth not; whosoever sinneth hath not seen him, neither known him.” Healsosays, “Whosoever is THE DOCTRINES OF EVANGELISM = 125 born of God doth not commit sin: for his seed re- maineth in him: and he cannot sin, because he is born of God,” (1 John 3:9). John here is simply teaching that the Christian does not sin in principle, and does not make sin the habit of his life. With divine seed in him he does not naturally bring forth a sinful crop. In principle, purpose, and habit the Christian is devoted to right- eousness, and tdeally he doesn’t sin—but in reality he does sin. So John says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us,” (1 Jno. 1:8). But if we do sin John says, ‘“‘we have an advocate with the Father, Jesus Christ the righteous,” (1 Jno. 2:1). There is therefore, no conflict between John and the other New Testament writers when his teachings are rightly understood. Paul, throughout his writings, conceives of sanc- tification as beginning with the “new man” of con- version, and continuing as a gradual growth until this ‘‘new man becomes a “full grown man, unto the measure of the stature of the fulness of Christ,” (Eph. 4:13). Paul never thought of himself as sinless. He said of himself, “For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would, I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law that, when I would do good, evil is present with me. For I delight in the law of God after the inward 126 EVANGELISM IN ACTION man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the fiesh the law of sin,’ (Rom. 7:18-25). After Paul had been preaching a dozen years he said, “not that I have already obtained, or am already made perfect: but I press on,’ (Phil. 3:12). To Paul the Christian life was a race, a battle, a struggle, and perfection came, not suddenly, but at the end of the way, as a result of a life of struggle and effort. The devil and sin were to be overcome through a life-long conflict. The victory would finally be won through Christ. This, in substance, is the teaching of the world’s greatest Christian and the greatest interpreter of Christianity, and it is, also in harmony with the entire New Testament. Sanctification therefore, according to the mean- ing of the original words, and New Testament usage, is, in its initial act which takes place at regeneration, a setting apart of the new born soul to the service of a holy God, plus a continous and life-long growth in inward and personal holiness, (2 Cor. 7:1); (Gal. 5:17); (Eph. 4:17-24); (Col. 3:5-10) ; 1 Thess. 5: ao) 3¢ (Rom. 6212,513) sel Cor. 6:20) sChphak: 17-19). In sanctification God, through Christ, is the au- thor (Jno. 17:17) ; (Heb. 13:21) ; (Eph. 5:26) ; (Ti- THE DOCTRINES OF EVANGELISM = 127 tus 2:14), the Holy Spirit is the agent, (1 Cor. 6: 11); (2 Cor. 3:18) ; (2 Thess. 2:18); (1 Peter 1:2), and the truth of the gospel is the means or instru- mentality, (John 17:17). THE INTERMEDIATE STATE. “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it,” (Eccl. 12:7). “Lord Jesus receive my spirit,” (Acts 7:59). What becomes of the body and soul between death and the resurrection? This is a timely and a most important question. The soul-winner must face this question continually, and he should be pre- pared to answer it without hesitation. What do the Scriptures teach about this important matter? IN REGARD TO THE RIGHTEOUS DEAD. 1. The body returns to dust and the spirit to the God who gave it, (Eccl. 12:7) ; (Acts 7:59). 2. The disembodied spirit of the believer is with Christ, (Luke 23:43); (Acts 7:59); (Phil. 1: Bon 3. The place of abode is called paradise, (Luke 23:43) ; (2 Cor. 12:4); (Rev. 2:7). The Scriptures teach us that, “Christ was received up into heaven, and sat down at the right hand of God, (Mark 16: 19); (Luke 24:51); (Acts 1:22); (Acts 2:33, 34; 7:55, 56); (Heb... 10:12) 3 (Eph. 1:20) ; (1) Peter 3:22). According to the Scriptures Christ is to re- main at the right hand of God “until the times of the restoration of all things,” (Acts 3:21). 128 EVANGELISM IN ACTION Paul, in 2 Cor. 12:1-4 locates paradise. He says that he was, “‘caught up even to the third heav- en,” and “caught up into paradise.” This passage locates paradise in the heavens. This passage, taken in connection with Rev. 2:7; 22:2 and 21:10-27, show conclusively that paradise is the abode of the saints, with Christ, who is in the heavens at the right hand of God. 4. At death the soul of the believer goes at once into the presence of Christ, (Luke 16:22); (Luke 23:43). Here paradise and Abraham’s bosom are identical. Paradise is the inclusive term as Abra- ham certainly was in paradise. Paul also teaches that the soul is ushered directly into the presence of Christ at death, (Phil. 1:23). Soul-sleeping and purgatory are man-made doc- trines and are foreign to the plain teaching of the : Scriptures. 5. The intermediate state is a state of happi- ness, blessedness, and comfort, (Rev. 14:13) ; (Rom. 8:38) 3 (Phil. 1:23) 3. Clake’ 16:25) )3(2 Timi 46-33 (2 Cor. 5:1-8). 6. The intermediate state is not the fimal or ideal state of believers. The final, and ideal or per- fect state comes after the resurrection of the body, (2 Cor. 5:3,)4).3 CPhil.) 3211))00 ((Matt.13)340-423):5 (1 Cor. 15:44-54). THE WICKED DEAD. 1. The body returns to dust, (Eccl. 12:7); (Luke 16:22). 2. The wicked soul goes directly to Hades, THE DOCTRINES OF EVANGELISM = 129 (Luke 16:23) ; (2 Peter 2:9). Hades is God’s tem- porary Hell. Here the wicked are kept and punished until the final judgment, and then they receive public condemnation and are cast into Gehena, the final and eternal Hell, to suffer forever and forever, (Rev. 20:14). The idea of a second chance for the wicked is not taught in the Scriptures, (Luke 16:24-31); (Rev. 20:15). 3. Hades is pictured as a place,— (1) Of torment, (Luke 16:24, 25). (2) Of flame, (Luke 16:24). (8) A place cut off from all good by an impas- sible gulf, (Luke 16:26). (4)