BV 4010 .M57 1907 
 
 Moore, William Thomas, 1832-i 
 
 1926. 
 Preacher problems 
 
PREACHER PROBLEMS 
 
; M 
 
Preacher Problems 
 
 OR THE 
 
 TWENTIETH CENTURY PREACHER 
 AT HIS WORK 
 
 WILLIAM THOMAS MOORE, LL.D. 
 
 New York Chicago Toronto 
 
 Fleming H. Revell Company 
 
 London and Edinburgh 
 
Copyright, 1907, by 
 FLEMING H. REVELL COMPANY 
 
 New York : 158 Fifth Avenue 
 Chicago: 80 Wabash Avenue 
 Toronto: 25 Richmond St., W. 
 London : 21 Paternoster Square 
 Edinburgh : 100 Princes Street 
 
PREFACE 
 
 In preparing this volume the author has had a specific 
 object in view. That object is to supply the twentieth 
 century preacher with suggestions as to his word and 
 work. The book is not a compilation of matter from 
 works on homiletics and pastoral theology. It is the 
 result of the author's own personal experience in a minis- 
 try of over fifty years. During this long period of active 
 ministry he has served some of the most important 
 churches in both Europe and America, and at the same 
 time he has been intimately associated with the public 
 press of these countries, by which means he has been 
 brought into intimate contact with the needs of the public 
 ministry of a very wide parish, and consequently the 
 knowledge thus obtained has enabled him to deal with 
 the problems, considered in this volume, from a some- 
 what comprehensive point of view. 
 
 The author has also had considerable experience in the 
 training of young men for the ministry, both in colleges 
 and in special training classes, and this experience has 
 furnished him with material at first hand with which to 
 treat the educational side of the preacher's preparation 
 for his work. Indeed, the entire contents of the volume 
 were originally prepared as lectures for ministerial stu- 
 dents in colleges and universities, though some of the 
 lectures have been delivered before preachers' institutes 
 and associations. 
 
 Nor have the form and matter of these lectures been 
 changed in any essential particxdar. They are now printed 
 
2 PREFACE 
 
 just as they were first written. While, on some accounts, 
 it might have been better to give the lectures a careful 
 revision and also some of the problems a fuller treatment, 
 nevertheless the author has thought that, upon the whole, 
 the lectures may do more good by retaining their original 
 form and matter, and consequently they now appear ex- 
 actly as they were delivered, when first prepared, except 
 that in some cases the lectures, when first delivered, were 
 expanded by extemporaneous remarks, which remarks are 
 not included in this printed report. 
 
 It will soon appear to the reader that the purpose of 
 these lectures is much more comprehensive than is usual 
 in such a work. In solving problems, and especially such 
 problems as will continually meet the twentieth century 
 preacher, much more is required than a few practical hints 
 with respect to the preparation and delivery of sermons 
 and the performance of what is usually understood by 
 pastoral work. In treating the more pressing preacher 
 problems of the present day, it was deemed necessary to 
 discuss somewhat exhaustively such questions as appeared 
 to the author to be of special value. This will explain 
 why it is that some problems have received a much fuller 
 treatment than others. It is not claimed that any prob- 
 lem has received all the attention it deserves. The aim 
 has been to simply help the preacher to solve each problem 
 for himself, and consequently the volume is suggestive 
 rather than exhaustive. In short, the author has had 
 constantly in view just what would be most helpful to 
 the preacher, not what was most congenial to the author 
 himself. 
 
 It is not probable that everything the book contains 
 will be endorsed by even the average twentieth century 
 preacher. We certainly have not reached any such mil- 
 lennium as would justify an expectation so remarkable 
 
PREFACE 3 
 
 as this. All the author claims is that what he has written 
 is the result of an unbiased, careful and prayerful ex- 
 amination of all the facts and conditions within his reach; 
 and that his conclusions are based upon a wide experience 
 and conscientious desire to help the faithful minister 
 of the twentieth century in his arduous and responsible 
 work. Should the volume prove to be useful to the men 
 for whom it is intended, the author will be more than 
 repaid for all his labour in preparing it for publication. 
 
 It ought to be said, however, that while the volume is 
 intended specifically for ministers of the Gospel, it con- 
 tains much that may be read by Christians generally, as, 
 in many particulars, the whole of church life has neces- 
 sarily received considerable attention. 
 
 .W. T. M. 
 
 Columbia, Missouri. 
 
CONTENTS 
 
 PART I 
 
 Problems Growing Out of the Preacher's 
 Personal Relation to His Work 
 
 CHAPTER 
 I. 
 
 n. 
 in. 
 
 IV. 
 
 V. . 
 
 VI. 
 
 vn. 
 vin. 
 
 IX. 
 
 X. 
 
 XI. 
 
 xn. 
 
 The Problem of His Call to the Ministey 
 The Problem of Personal Character . 
 The Problem of Equipment 
 The Problem of When, Where, and How to 
 
 Accept a Pastorate 
 The Problem of a Library 
 The Problem of the Sermon . 
 The Problem of Visiting 
 The Problem of Literary Work 
 The Problem of Relations to Other Min 
 
 isters and churches 
 The Problem of Vacation and Travel 
 Problem of Little Worries 
 The Problem of How to Begin a Pastorate 
 
 PAGE 
 
 7 
 
 17 
 
 , 24 
 
 29 
 38 
 44 
 55 
 59 
 
 64 
 70 
 75 
 83 
 
 PART II 
 
 Problems (StRowing Out of the Modern View 
 OF the World 
 
 Xm. The Problem of a Fulcrum .... 95 
 
 XIV. The Problem of Science .... 108 
 
 XV. Philosophical Problems .... 127 
 
 XVI. Ethical Problems 131 
 
 XVII. Theological Problems 140 
 
CONTENTS 
 
 CHAPTER 
 
 XVIII. Pboblem of Authority • .; :,; 
 
 XIX. The Problem of Liberty 
 
 XX. The Problem of Biblical Criticism 
 
 XXI. Problem of Hermeneutics 
 XXn. Problem of Bible Study . 
 
 XXIII. Problem of Organisation 
 
 XXIV. The Problem of Problems, or How to Harmo- 
 
 nise Christianity with the Reasonable 
 Demands of the Present Age . 
 
 VI 
 PAGE 
 
 192 
 198 
 220 
 231 
 244 
 250 
 
 254 
 
 PART III 
 Problems Growing Out of Ways and Means; 
 OR^ How TO Meet the Practical Duties of 
 THE Preacher's Position 
 
 XXV. The Problem of Time . . ., ;.• . 265 
 
 XXVI. The Problem of Men . . ,.; .; . 270 
 
 XXVII. The Problem of Women . .; ., . 281 
 
 XXVIII. The Problem of the Rich . . >; • 290 
 
 XXIX. Problem of Social Life . . , >; . 312 
 
 XXX. The Problem of the Prayer Meeting . . 318 
 
 XXXI. The Problem of the Sunday School . . 323 
 XXXII Problem of Home Training .... 331 
 
 XXXIII. The Problem of Societies in the Church . 339 
 
 XXXIV. The Problem of Church Music . . . 395 
 
 XXXV. The Problem of Evangelism .... 352 
 
 XXXVI. The Problem of the Preacher for the Pres- 
 
 ent Age, and How He is to be Supplied . 370 
 
PART I 
 
 Problems Growing Out of the Preacher's 
 Personal Relation to His Work 
 
The preacher himself cannot legitimately be separated 
 from his work. The two are intimately joined together. 
 Nevertheless, there is a sense in which the preacher, as 
 a man, must be considered before we can intelligently 
 determine even what his work may be. Mental, moral, 
 and physical characteristics must not be ignored, if we 
 wish to study carefully the fitness of any man for the 
 work of the ministry. Consequently, I think it will be 
 generally conceded, by all competent judges, that the per- 
 sonal relations of the preacher properly come first in any 
 worthy consideration of the subject before us. I shall, 
 therefore, begin with the problems which grow out of 
 the preacher's personal relation to his work. 
 
THE PKOBLEM OF HIS CALL TO THE 
 MINISTRY 
 
 It is, doubtless, true that the subject of a divine call 
 to the ministry has been discussed in a way which has 
 frequently been misleading. During the nineteenth cen- 
 tury what was denominated the divine call was very 
 often loaded down with superstitions which did much to 
 bring about a reaction which has well-nigh proved fatal 
 to the ministry itself. Nowhere, perhaps, has the for- 
 mula — " extremes beget extremes " — ^been more strikingly 
 illustrated than in the reaction which has just been men- 
 tioned. From the notion that " sights and sounds ^' were 
 necessary to an assurance of fitness for the ministry, the 
 prevailing rationalism has practically carried the public 
 mind to the opposite extreme where the divine element is 
 completely eliminated, and where the selection of the min- 
 isterial calling is made wholly dependent upon conditions 
 which have no relation whatever to the voice of God in 
 determining the course of the preacher. He is simply 
 governed by the conditions of his environment, and con- 
 sequently enters upon his work very much as if he were 
 choosing any other profession. 
 
 The " call ^' may not be in a very clear voice to every 
 one who enters upon the work of the ministry. Some 
 natures are more sensitive than others. Some have a 
 more distinct hearing than others. What is a very faint 
 echo of Scripture teaching in the ears of one man will 
 
8 PREACHER PROBLEMS 
 
 sound like the thunder of Sinai or the rushing of the 
 mighty wind at Pentecost in the ears of another. We 
 all may have exactly the same experience, and yet that 
 experience will differ in its effect upon the different cases. 
 But as a matter of fact we do not all have the same 
 experiences. Conversion itself is not exactly the same 
 experience to all men. The measure of the impression 
 will depend largely upon the impressibility of the subject, 
 and the outward manifestation of its effect will be dif- 
 ferent in the child who has been brought up in a religious 
 family and in the Sunday school, from what it will be 
 in the case of a man who has been a great sinner. Who- 
 ever cannot discriminate between these two cases can never 
 understand the subject of conversion in its practical 
 aspects. 
 
 The same is true as regards the call to the ministry. 
 All circumstances of the case must be taken into con- 
 sideration, and the experience of one man must not be 
 taken in its whole measure as the experience of every 
 other man. Nevertheless, every man should be reasona- 
 bly certain that he is divinely fitted for the great work 
 to which he aspires, before he assumes to enter upon it. 
 Are there any marks which will help him to determine 
 this vital matter? A few suggestions may not be out 
 of place before it is even worth while to consider anything 
 else. 
 
 (1) Whoever thinks seriously of entering the ministry, 
 first of all, ought to settle the question as to whether he 
 is a Christian or not. Of course, he will be a member of 
 some church. It is scarcely probable that a man would 
 seek to preach the Gospel who does not at least formally 
 occupy a Christian position. But one of the sad features of 
 modern Christianity is that in it all is not gold that glitters. 
 It is to be greatly feared that many, even very many, 
 
OF HIS CALL TO THE MINISTRY 9 
 
 professed Christians of the present day have not been 
 born from above, and consequently do not possess any 
 real spiritual vitality. They have names to live by, but 
 are practically dead. Now, it is simply impossible to 
 make an effective minister of the Gospel out of one of 
 these purely professional Christians. Consequently, the 
 first thing to be determined by the man who is seeking 
 a place among those who proclaim the word of life is his 
 own spiritual attitude. Is he really a Christian? 
 
 It is not here denied that even carnal or psychical men 
 may attract considerable attention, draw large crowds to 
 hear them preach, and even accomplish some good in the 
 ministry, for it must be remembered that if Christ is 
 preached, no matter for what motive, good will likely be 
 done. But after all it must be strongly emphasised that 
 only the man who is deeply interpenetrated by the spirit 
 of God, or who is a genuine Christian, born from above, 
 and living in harmony with high spiritual ideals will or 
 can become eminently useful in either winning souls for 
 Christ or in building up churches in faith, hope, and 
 love. A purely psychical man may gain notoriety, but 
 only what Paul calls the " pneumatiJcos anthropos " can 
 in the scriptural sense win souls to Christ and build up 
 a permanent ministry for good. 
 
 (2) The man who seeks a place in the ministry of the 
 Word should have a reasonable amount of native intel- 
 lectual force. It is not true that anybody can preach 
 the gospel effectively. There is no other position which 
 calls for higher or more consecrated talent, and there is 
 no other position where there is greater room for the 
 development and use of the highest intellectual endow- 
 ment. While in religious matters the intellect must 
 never be allowed to usurp the place of the heart, still we 
 must be careful not to discount the intellect, and espe- 
 
10 PREACHER PROBLEMS 
 
 cially in view of the particular work which the preacher 
 'has to do in the twentieth century. We are living in a 
 marvellous age. Every day brings with it discoveries 
 and achievements which actually startle the most radical 
 progressionists in all the land. We are bewildered at 
 our own advancement in the intellectual realm. This 
 age is the wonder of all ages. Over seven thousand years 
 of man's history are being poured into our twentieth 
 century development. Nor are we satisfied with unlock- 
 ing all the resources of the past. Prophecy is coming to 
 our help. The distant ages of the future are meeting the 
 inflow of the historic past, and the twentieth century 
 preacher is called upon to analyse and assimilate both 
 the past and the future in the living present of this 
 wonderful twentieth century era. To be able to do this 
 he ought to be a man of supreme intellectual force. How- 
 ever, it is not necessary that this intellectual force should 
 have exactly the same measure in every case. There must 
 be variety here as in everything else. It is no disgrace 
 to be the least in the Kingdom of God, and it is no dis- 
 grace to be the least in intellect among the whole army of 
 preachers. Nevertheless, even the least should occupy a 
 very high position. If Abel offered a more excellent 
 sacrifice than Cain because he offered the firstlings of his 
 flock, then surely the church ought to give the best men 
 it possesses for the great service of the ministry of the 
 Word. God will not accept inferior gifts, and conse- 
 quently it is well for each church to look for the best 
 gifts among its membership, and only such young men 
 as have this high intellectual endowment should be 
 encouraged to enter the ministry. 
 
 (3) The preacher must have high moral qualifications. 
 These qualifications have been somewhat anticipated in 
 what I have said concerning Christian character. I do 
 
OF HIS CALL TO THE MINISTRY ii 
 
 not wish to be misunderstood at this point. A man may 
 be " good," and yet not fit for the ministry. Indeed, his 
 most prominent characteristic may practically disqualify 
 him for any very effective work. Some men are so good 
 that they are good for nothing. In other words, they seem 
 to live in an atmosphere which practically unfits them 
 for the active duties of life among real men and women. 
 A preacher must not sacrifice his manhood, nor his man- 
 liness, nor his naturalness. And I mean by this last word 
 his power to adapt himself to the conditions in which, 
 from time to time, he finds himself. It may not be ex- 
 actly true that when we are in Rome we must do as Rome 
 does, but there is a suggestion of truth in this old saw 
 which may be of value to the preacher who imagines him- 
 self living in a world of spiritual beings, whereas in fact 
 he is living in a world where flesh and blood have a very 
 predominating influence. 
 
 (4) Physical conditions are of considerable value in 
 determining a call to the ministry. Too many sickly or 
 effeminate men have sought the ministry mainly because 
 they were physically weak, and consequently imagined 
 that they could perform the functions of the ministry 
 without any very special endowment of physical strength. 
 This notion, however, is evidently based upon a mis- 
 conception of the real duties of the ministry. There is, 
 perhaps, no other place where equable temper and the 
 power of endurance are more decidedly needed. More 
 than half of the minister's troubles often come from his 
 physical infirmities. He is nervous, extremely sensitive, 
 has no power of endurance, is perhaps a dyspeptic, lives 
 under conditions which constantly depress him; in short, 
 he is physically a wreck, and though he may be highly 
 intellectual and endowed with a deep spiritual nature, 
 nevertheless, if his sound mind be not in a sound body 
 
12 PREACHER PROBLEMS 
 
 the reaction of his physical infirmities will often prac- 
 tically unfit him for the great and arduous duties which 
 belong to the ministerial calling. 
 
 It is just here where many a preacher is wrecked. He* 
 cannot endure the nervous strain to which he is subjected* 
 by the numerous crosses which his physical condition* 
 constantly augments and emphasises; and what makes his* 
 case still more difiicult is that his very weakness invites* 
 to habits of life which tend to increase rather than de-j 
 crease his infirmities. He is almost sure to be a hard* 
 student of books and to confine himself mainly to indoor, 
 life. Outdoor exercise is distasteful to him and he, there^ 
 fore, chooses that which only adds fuel to the flame which 
 is already burning up his usefulness. It often happens* 
 that a most worthy, intellectual, and spiritual man is» 
 unable to make his ministry a success simply because of - 
 bodily weakness and inability to use such means as will help- 
 to restore physical strength. While he should, perhaps,* 
 never have entered the ministry, he may not be altogether* 
 a hopeless case if he will "throw physic to the dogs," and' 
 study, for a time, at least, his sermons in stones and run- 
 ning brooks instead of musty books which are never dis-« 
 turbed except by his midnight researches. The whole man . 
 is made up of a body, soul, and spirit, and each one of these, 
 must be carefully considered when a man is solving the • 
 question of entering the ministry of the Gospel. 
 
 (5) Another important mark of fitness for the minis- 
 try is the irresistible conviction of duty. A man should 
 feel as Paul did : " Woe be to me if I preach not the 
 gospel." This feeling by itself may not be a very safe 
 guide. Doubtless, no one should enter the ministry if 
 he can reasonably help it; and I mean by this that the 
 conviction of duty in that respect should be so over- 
 whelming that he dare not resist the call. 
 
 Earnest convictions are essential to any work that re- 
 
OF HIS CALL TO THE MINISTRY 13 
 
 quires labour and struggle. It was this that made 
 Napoleon the first the unconquerable hero that he was. 
 He believed that he had a mission, that he was a man of 
 destiny, and that nothing could successfully resist him 
 in his efforts to carry out his plans. So of all the suc- 
 cessful men who have ever lived. They have been men 
 of intensely earnest convictions and have always gone 
 forward in their work with a zeal and energy which re- 
 fused to know any defeat. Now, shall we ignore all the 
 facts of history in the selection of men to proclaim the 
 Gospel of the grace of God ? Shall we be satisfied with a 
 mere professional qualification? Must we accept of 
 young men for the most important and sacred work be- 
 neath the skies, simply because they reckon the minis- 
 terial calling an easy place and one which assures a living ? 
 Surely there must be deeper convictions than that. A 
 timid irresolution, a halting inactivity, or a doubting 
 hesitancy are unpromising elements of character with 
 which to equip a man for a robust and healthy ministry. 
 Yoimg men who bear the standard of the cross to the 
 nations must feel that the highest obligations of a life- 
 time and eternity impel them to enter the work. They 
 must feel that the work cannot be done unless they do 
 it, and that they cannot fail in what is proposed, be- 
 cause the everlasting arms will be around them, protect- 
 ing them from all danger, while the divine Lord Himself 
 will verify his promise to be with them always even to 
 the end of the world. 
 
 One of the most striking elements in Mr. Spurgeon's 
 character was that he believed in his mission. He had no 
 doubts with respect to his call to do a special work — 
 a work which no other man could do, simply because 
 every man has his God-given place, and Mr. Spurgeon 
 recognised this fact in all of his undertakings. Hence, 
 he did not go about his work in a trembling, halting, 
 
14 PREACHER PROBLEMS 
 
 hesitating manner; but whatever his hands found to do 
 he did with all his might. The very moment he came 
 before his people, he impressed them with the sublime 
 faith which he had in his mission. He heartily believed 
 that God had called him to the work of preaching the 
 Gospel and that, therefore, he could not fail in the ac- 
 complishment of great results. He came before his 
 people in the name of Christ, spake in the name of Christ, 
 asked sinners in the name of Christ to obey the gospel 
 and be saved. No wonder his ministry was a success. 
 Such preaching goes forth with the seal of authority on 
 it, and the effect is just what might be reasonably expected 
 — thousands are converted who otherwise would have re- 
 garded the story of the cross with perfect indifference. 
 The man behind the Gospel is a most important element 
 in the Gospel's success, and a deep, earnest conviction of 
 duty must be behind the man, if the man is worth any- 
 thing to the Gospel message. 
 
 (6) In determining the question of a call to the min- 
 istry the voice of the church should have considerable 
 influence. It is to be regretted that the churches of the 
 present day seem to have lost their interest to a large 
 extent in the selection of young men for the ministry of 
 the Gospel. The time was when individual congregations 
 seemed to delight in encouraging young men who had 
 special qualifications for preaching the Gospel. Now, 
 however, no one appears to take any responsibility in the 
 matter, and if a young man enters the ministry at all, 
 he does so mainly on his own initiative, and often the 
 church as a whole, where his membership is, knows noth- 
 ing of his determination. He enters some college or 
 university, and when he has received what he considers 
 to be a necessary education, he seeks a church where he 
 can practise his profession. 
 
OF HIS CALL TO THE MINISTRY 15 
 
 Now this is a low view of a very high subject. A 
 young man ought to have the support of his home church 
 behind him when he goes to college, and, speaking 
 broadly, he ought not to go for the purpose of pre- 
 paring for the ministry unless his home church is thor- 
 oughly willing to recommend him and to encourage him 
 in the calling he has chosen. The voice of the church 
 may not always be the voice of God, but it is certainly 
 a helpful indication when the voice of the church is 
 in harmony with all the other indications which point 
 to a special call to the ministry. The Apostles of Jesus 
 Christ did not even ordain deacons to distribute alms to 
 the widows and the poor until the church had been con- 
 sulted. Much more important is it to secure the church's 
 approbation in the case of young men who are seeking to 
 enter the ministry of the Gospel. Sometimes the church 
 may be a check upon the overzealous impetuosity of 
 youth. A young man went to Mr. Spurgeon and in 
 order to convince the latter of his call, he told Mr. Spur- 
 geon that he had seen written on the sky in big capital 
 letters " P. C," and he interpreted this to mean that he 
 was called to " preach Christ," but, said Mr. Spurgeon, 
 P. C. stands for " plough corn,'' as well as for the preach- 
 ing of Christ. This made the young man reflect, and 
 he was soon convinced that his miraculous vision might 
 not, after all, mean what he thought it did. Enthusiasm 
 is a great quality in a man who seeks to preach the Gospel, 
 but enthusiasm carefully guarded by the members of a 
 local congregation may be a great help in guiding a 
 young man into the way he ought to go. 
 
 (7) Finally, an exalted estimate of the ministerial 
 calling is itself a strong indication of fitness for the work. 
 Whoever enters upon this work ought to be persuaded that 
 it is the noblest of all callings to which man may aspire. 
 
i6 PREACHER PROBLEMS 
 
 No wonder the Apostle Paul should have said " whoever 
 desires the ofiBce of a bishop desires a good work/' In- 
 deed, there is no other work like it, and no other work 
 that excels it in dignity and importance; and unless the 
 candidate is impressed with this notion of the work he 
 had better, at once, seek some other calling; for without 
 this notion he will, perhaps, throughout his whole life be 
 somewhat doubtful as to whether he has wisely chosen or 
 not. This fact of itself will make him half hearted in 
 his ministry, and will probably finally make his work a 
 failure. The stream cannot rise higher than the foun- 
 tain. Idealisation always goes before realisation; nor do 
 we usually transcend our ideals in our efforts to realise 
 them; consequently, if our estimate of the ministerial 
 calling is not high, we will generally work on a plane 
 that is even lower than the low estimate which has been 
 made of the work in which we are engaged. I am con- 
 fident, however, that no one should feel himself called 
 to the ministry of the Gospel who does not have the over- 
 whelming conviction that there is no other work on this 
 earth equal to it in its high and holy character. 
 
 The foregoing considerations make it evident that no 
 one should lightly enter upon a work, such as the min- 
 istry of the gospel is, without a deep sense that he pos- 
 sesses in a large degree the qualifications which have been 
 indicated. Nor will such an estimate itself in any way 
 be detrimental to his humility. On the contrary, if he 
 possesses the qualifications which have been marked out, 
 a consciousness of this fact will probably increase his 
 humility and sense of unworthiness, for when he sees 
 plainly what the office requires he will probably say, " Who 
 am I that I can do this work ? " and this very sense of un- 
 fitness will make him strong for the great work which 
 lies before him. 
 
II 
 
 THE PROBLEM OF PERSONAL CHARACTER 
 
 Some of the elements entering into personal character 
 have already been considered. It has been shown that only- 
 persons who have these elements in a reasonable degree 
 should think of attempting to preach the Gospel. But the 
 matter of character is of such great importance that it is 
 deemed well to give it a somewhat separate treatment. 
 
 Personality is the aim and end of all power. The whole 
 universe has it consummation and meaning in man. With- 
 out him the entire cosmos would still be waste and wild, 
 though order might reign over the chaos which prevailed 
 before the Spirit of God brooded upon the great deep. 
 It was the appearance of man on the sixth day of creation 
 that explained and utilised all the creative acts of the 
 preceding days. 
 
 But man must have character in order to be a power for 
 good, and this character, speaking ethically, will depend 
 upon the universe in which he lives, for Christian charac- 
 ter consists in the continued dominance of a divine uni- 
 verse. A man of good character is one in whom the uni- 
 verse of duty habitually controls him. A thief is one who 
 lives in a universe where the controlling influences are 
 essentially dishonest. In like manner all other kinds of 
 character may be differentiated by reference to the nature 
 of the universes which dominate them. 
 
 Now it is not necessary to suppose that the preacher of 
 the Gospel must be entirely free from any fault. History 
 records only one example of a sinless person. Even Pilate 
 
 17 
 
l8 PREACHER PROBLEMS 
 
 could find no fault in Him. However, the preacher of the 
 gospel, .though not entirely sinless, should live in a uni- 
 verse that is strongly and habitually dominated by good 
 and where evil is lonesome because of a lack of sympathy 
 with it. When a preacher of the Gospel has this predom- 
 inating character, he will preach more by example than by 
 precept, for the average audience will be affected more 
 decidedly by a living example than they will be by the 
 most eloquent sermons. In my early ministry I had an 
 experience which justifies what I have just stated. A 
 gentleman had been attending my ministry for several years 
 and had never obeyed the Gospel. I finally regarded him as 
 a hardened sinner, and practically gave him up to his 
 fate. 
 
 But one day, to my utter surprise, he came forward at 
 the close of my sermon and asked to be baptised that same 
 evening. After the dismission of the audience I sought 
 an interview with this gentleman, that I might acquaint 
 myself fully with his spiritual condition. I was also curi- 
 ous to know what had finally determined his course of 
 action. He frankly told me that it was not my preaching ; 
 but he said it was the life of a godly woman in the church 
 whose example he had watched for many years, and whose 
 conduct was such that he could not help believing that her 
 religion was a reality, and that the Saviour whom she 
 trusted was able to save to the uttermost. Many other simi- 
 lar cases might be mentioned by preachers who have care- 
 fully noted the power of a really earnest Christian example. 
 A preacher may be as eloquent as Demosthenes, as logical 
 as Aristotle, as philosophical as Kant, and as scholarly 
 as Bishop Ellicott and yet be practically a failure as a 
 minister of the Gospel, simply because his example out 
 of the pulpit makes it impossible for people to thoroughly 
 
OF PERSONAL CHARACTER 19 
 
 believe in him. In such a case it may be truly said that 
 when he is in the pulpit he ought never to be out of it, 
 and when he is out of it, he ought never to be in it. 
 
 A preacher must not only have a good character, but he 
 must also have a good reputation. It is freely admitted 
 that one of these may not always follow the other, though 
 as a rule it is believed that in the long run the two will 
 correspond. The old distinction between character and 
 reputation is not without its value, the former being what 
 a man is and the latter what the people thinlc he is. One 
 is what God sees, and the other is what the world sees. 
 However, it is probably true that, in most cases, if not 
 in all, the man of bad character will ultimately be un- 
 covered to the public gaze. It is not only true that 
 murder will out, but all evil ways will at some time be 
 exposed on the housetop ; so that the minister who has not 
 a good character cannot maintain a good reputation, and 
 yet this good reputation is of incalculable value in order 
 to a successful career. One of the qualifications which 
 Paul mentions with respect to bishops is that the bishop 
 shall have " a good report among those who are without." 
 In other words, he shall have a good reputation, and this 
 reputation shall extend to those who are not identified 
 with the church. The wisdom of this is not far to seek. 
 It is not difficult to understand that a preacher of the 
 Gospel or an overseer of the church cannot influence men 
 for good unless the preacher himself is good. Every- 
 thing shall produce after its kind. This law is just as 
 applicable in the ministry as anywhere else. An evil 
 tree cannot bring forth good fruit, and consequently a 
 man of bad character or reputation cannot produce fruit 
 unto holiness that the end may be everlasting life. 
 
 A brief summary of a few important characteristics 
 
20 PREACHER PROBLEMS 
 
 may be helpful in widening, deepening, and extending 
 the influence of the preacher. 
 
 (1) The preacher must be honest. First of all he 
 must be honest with himself. He dare not trifle with his 
 own convictions. No kind of policy can possibly justify 
 him in playing hide and seek with what he believes to be 
 right. When he enters the pulpit he ought not to have 
 the fear of man before his eyes. He ought to realise 
 that his message is from God, and that he personally is 
 not responsible for what that message declares. It is his 
 duty to declare that message, whatever it is, whether it 
 pleases or displeases, and in no case must he play with 
 his conscience in order to secure popularity. 
 
 I do not mean by this that he should have no con- 
 sideration for time and place. Indeed, these are very 
 important matters as regards his usefulness. He need 
 not necessarily antagonise the prejudices of his hearers 
 with a message, however true it may be, for which they 
 are not prepared. Jesus said to His disciples, " I have 
 many things to tell you, but you cannot bear them now," 
 meaning by this that they had not been sufficiently de- 
 veloped to receive heartily the many things which he 
 still had in store for them. Indeed they never did per- 
 ceive the whole purport of his mission until they were 
 endued with power from on high. After the day of 
 Pentecost they did not any longer stop to count the con- 
 sequences, but told their message without any regard 
 whatever to their own personal safety or popularity. 
 Their message was revolutionary, and consequently it 
 came directly in antagonism with all the prejudices of 
 the, people to whom the message was delivered. The true 
 message of the Gospel is still revolutionary, and the 
 preacher who delivers this message faithfully will un- 
 doubtedly possess the courage of his convictions, and will 
 
OF PERSONAL CHARACTER 21 
 
 often find himself unpopular simply because of his faith- 
 fulness to conscientious duty. 
 
 (2) A preacher should be grave, but not graveyardy, 
 if I may be allowed to coin this term. He ought to be 
 an example of dignity, earnestness, and sobriety. But he 
 need not be morose, sour, or necessarily distasteful to a 
 reasonable cheerfulness. Indeed he ought to be the hap- 
 piest of men, but this happiness cannot properly manifest 
 itself through a coarse levity or an unseemly humour. 
 Genuine wit should not be despised, for, if judiciously 
 used, it may add to the preacher's influence; but the 
 preacher can never be a buffoon, a jester, or a trifler 
 without decidedly impairing his permanent usefulness. 
 With a certain class of people coarse wit is frequently 
 at a premium, but like every illegitimate thing it must 
 finally come to grief, and with dignified, sensible people 
 it is always at a heavy discount. Especially should levity 
 in the use of scripture be discouraged. The cheap puns 
 on passages from the word of God, or the use of passages 
 for the purpose of giving respectability to what is in 
 itself too mean to stand alone, is not only disreputable, 
 but in many cases contemptible, and cannot be indulged 
 in without placing the minister's character in great jeop- 
 ardy. I mention this matter with emphasis, because I 
 fear it has become a somewhat settled habit with even 
 well-meaning ministers of the Gospel. Their public ad- 
 dresses are sometimes deeply tainted by this illicit use 
 of the scriptures. We must not only not handle the word 
 of God deceitfully, but we must by " a manifestation of 
 the truth commend ourselves to every man's conscience in 
 the sight of God." But how can any man, and much less 
 any preacher of the Gospel, wish to bring his coarse jokes 
 into the sight of God with the hope that the consciences 
 of men will be seriously affected by such a manifestion? 
 
23 PREACHER PROBLEMS 
 
 Let the preacher maintain in his life and conversation 
 the dignity, sublimity, and glorious inspiration of the 
 Holy Bible. Scripture that has been hammered out of 
 shape by godless puns and unholy associations may be 
 largely shorn of its strength when it comes to be used for 
 the purpose of battering down the strongholds of sin and 
 awakening in the heart the high ideals of the religion of 
 Christ. 
 
 The power of association is always great, and as there 
 is only one step from the sublime to the ridiculous, it 
 is easy to turn the most sacred things into burlesque or 
 ridicule. This is why the transfer of what is called 
 secular music to sacred songs is always very hazardous. 
 In singing the latter the mind is often turned to the 
 former associations of the tune, and this practically de- 
 stroys the influence of the song upon the soul. While it 
 may be true that a correct understanding of the whole 
 matter would obliterate the distinction between what are 
 called secular and sacred things, it is undoubtedly true 
 that, at present at least, we are compelled to recognise 
 what these terms stand for in the popular estimation. 
 But however this may be, of one thing I am profoundly 
 convinced : namely, we cannot trifle with any of the things 
 that enter into our Christian life without danger to our 
 Christian development; and certainly it is true that a 
 minister of the Gospel cannot misuse either the scrip- 
 tures or the hymns of the church without seriously im- 
 pairing his personal influence for good among the people 
 whom he serves. 
 
 (3) A preacher must be prudent. This is absolutely 
 necessary. It is not only true that he that winneth souls 
 is wise, but he must be wise in order to win souls. Im- 
 prudence is the rock on which many ministerial wrecks 
 are strewn. There must be no foolish use of the tongue, 
 
OF PERSONAL CHARACTER 23 
 
 no improper associations, no formation of unprofitable 
 intimacies with either men or women, and especially must 
 there be the utmost care with the preacher's relation to 
 women. Without the slightest intention of evil, impru- 
 dence may lead to quick and irretrievable loss of char- 
 acter; at any rate loss of reputation, and I must again 
 quote the apostle's qualification that the minister of the 
 Gospel must have " a good report among those who are 
 without." It is not at all needful, in order to the ruin 
 of reputation, that a preacher should actually commit sin 
 in his relation to others, whether male or female; but he 
 may by simple imprudence, or lack of tact and good 
 judgment, practically bring disaster upon his usefulness 
 for the work in which he is engaged. At this point he 
 must exercise self-denial, and sometimes he should exer- 
 cise this in the highest degree. He who teaches others 
 that the first duty of the person who aims to follow Christ 
 is self-denial, must himself show by his example that he 
 can surrender those things that belong to the works of 
 the flesh, while at the same time he manifests in his life 
 the fruit of the spirit, namely, love, joy, peace, longsuf- 
 fering, kindness, faithfulness, meekness, temperance; for 
 against such there is no law. Consequently the preacher 
 of the Gospel who continually manifests this fruit of the 
 spirit is in no danger of any of the laws of either state, 
 church, or what is called society. His life will be safe- 
 guarded against all encroachments of evil, while he him- 
 self will be a living example of the highest power for 
 good. 
 
Ill 
 
 THE PEOBLEM OP EQUIPMENT 
 
 Having settled the questions of a call to the ministry 
 and the personal character necessary to success in the 
 work, the next important matter for consideration is the 
 educational equipment which is indispensable in order 
 to the highest eflBciency and success. Speaking broadly, 
 every twentieth century minister of the Gospel ought to 
 have a collegiate or university education. Perhaps there 
 never was a time in the history of the churches when 
 academic training was more essential than in the present 
 day. Intellectual activity was never more pronounced, 
 and the demand for this never more urgent. The Gospel is 
 the same for all ages, and yet it is not precisely the same, 
 any more than the man of to-day is the same as the man 
 of yesterday. He is the same, and yet not the same. 
 It is possible to conceive of a sense in which the Gospel 
 is itself in a process of development. Method does 
 not necessarily change the message, but the message may 
 be changed by the method, and often actually is. The 
 way of seeing a thing may to some extent change the 
 thing itself, and this is precisely what has happened with 
 respect to the Gospel. The Gospel as generally preached 
 to-day is not exactly the same Gospel that was preached in 
 apostolic times. Nor is it necessary that it should be 
 exactly the same. Doubtless, it is the same in its essential 
 principles, but these principles may be so modified by mod- 
 em methods that the message may have a somewhat differ- 
 ent meaning from what it had in the early days of the 
 church; and as to whether this somewhat new message is 
 
OF EQUIPMENT 25 
 
 better than the old one, much will depend upon the manner 
 in which it is presented to the hearers. 
 
 But allowing that the message is in every respect, or 
 at least should be in every respect, just as it was when it 
 was first delivered by the apostolic messengers, it is still 
 abundantly true that modern methods are essential to pre- 
 sent that message as it should be presented in this twentieth 
 century. It is most important, therefore, that every 
 minister of the Gospel who seeks to occupy a command- 
 ing position in ministerial work should avail himself of 
 every possible opportunity for academic equipment. He 
 must seek the training which can only be obtained in a 
 first-class college or university, and without this he might 
 just as well make up his mind to the fact that he cannot 
 attain to the highest position in the ministerial calling. 
 However, let no one suppose that this academic training 
 is absolutely necessary in order to usefulness in the min- 
 istry. There is a vast deal of difference between educa- 
 tion and learning. A man may be well educated and yet 
 somewhat devoid of scholarly attainments. The Apostles 
 of Jesus Christ were not scholarly, but they were splen- 
 didly educated. Their close association with the Great 
 Teacher for over three years was an opportunity which no 
 one can command in these days. They never attended a 
 college or university in the modern sense, and yet they 
 were in a school of the highest efficiency in preparation 
 for their ministry. In addition to all this they had a 
 special endument of the Holy Spirit in a degree, if not 
 in kind, excelling anything that ministers of the Gospel 
 may now expect. They were, therefore, equipped in the 
 highest possible manner for the particular work which 
 they had to do, though, as already remarked, they did 
 not have the academic training which is afforded by our 
 colleges and universities of the present day. 
 
26 PREACHER PROBLEMS 
 
 Now it is possible to possess many important qualifica- 
 tions for effective ministerial work without ever entering 
 a college or university. Indeed, there are certain spheres 
 of labour in the ministry which may possibly be better 
 performed by men who are simply self-educated, or who 
 have had little or no academical training whatever. There 
 are still many churches and communities where a highly 
 educated man would not be satisfied to labour. I put 
 it this way, because if he should fail, the difficulty would 
 be with him and not with the community. Some men can- 
 not preach to a people whose acquirements are very far 
 below their own, and yet if an academic education is good 
 for anything, it ought to be very helpful in enabling the 
 preacher to simplify his message and bring it within 
 the comprehension of the common people. It seems to 
 me that is precisely the main purpose of an education, 
 in so far as it relates to the preaching of the Gospel. But 
 it must be confessed that the education of some men prac- 
 tically spoils them for usefulness. They are always 
 parading their learning rather than the message which 
 they have to deliver. They spoil the simple story of the 
 cross by telling it in a sesquipedalian phraseology. The 
 best workmanship is that which shows least the marks of 
 the tools. The most effective preaching is that which 
 hides all the chips and smoke of the workshop. I have 
 known a few men who might have been useful preachers 
 if they had never seen a college or university; but these 
 are the exceptions, not the rules. As already intimated, 
 speaking generally, the preacher of the twentieth century 
 must be a college or university man. But let it be dis- 
 tinctly understood that academic training, even at its 
 best, is only a part of the equipment necessary for effec- 
 tive work. The preacher must, above everything, become 
 familiar with the Word of God. He must be a student of 
 
OF EQUIPMENT 27 
 
 that Word. It will not suffice that he should simply read 
 it. There is a kind of reading of the Bible which is 
 either a task or a dissipation, and in neither case does it 
 contribute anything valuable to the equipment of the 
 preacher for his work. The Bible must be prayerfully and 
 earnestly studied, and its richest precepts treasured in the 
 heart. " Let the word of God dwell in you richly '' is 
 an exhortation which is of special importance to the 
 minister of the Gospel. He cannot give to others what he 
 himself does not possess. " Out of the abundance of the 
 heart the mouth speaketh." If the heart is overflowing 
 with the riches of God's word, then the utterance will be 
 food for the hearers. Indeed, so important is the matter 
 of studying the Word of God in order to a successful 
 ministry that in my opinion no one can be an efficient 
 preacher who does not depend upon knowledge of this 
 Word not only for guidance, but for very many of the 
 very words he uses in his pulpit ministrations. No 
 preaching is more effective than that which uses wisely 
 the very words of the Spirit. Nor does this study of the 
 Bible make it unnecessary to study other books as well. 
 The preacher should have his mind well stored with the 
 richest literature. Especially should he read and even 
 commit to memory the best poetry. He should become 
 familiar with the great hymns of the church, for a verse 
 from these will often drive home a truth with special 
 power. But I need not particularise. The whole field 
 of the best literature should be at the command of the 
 preacher who wishes to be thoroughly equipped for his 
 work. 
 
 But all the reading that he could possibly do can never 
 take the place of actual experience. Books are useful, but 
 whoever studies these gets his knowledge at second hand, 
 and this is always subject to a certain discount. But 
 
28 PREACHER PROBLEMS 
 
 whoever gets his knowledge from actual experience can 
 speak as one having authority, for what he says would 
 bear the imprimature of actual life, and consequently will 
 not be a mere repetition of what others have said. The 
 successful preacher of the Gospel will value very highly 
 his eyes and ears, for they will enable him to come into 
 contact with the living world, and thereby furnish him 
 with the very best material for the practical uses of both 
 sermon-making and the administration of his ministerial 
 office. 
 
IV 
 
 THE PROBLEM OF WHEN", WHERE, AND HOW 
 TO ACCEPT A PASTORATE 
 
 After the preacher has become fairly equipped for his 
 work, he will begin to consider the question as to a perma- 
 nent location. But he ought not to be too much con- 
 cerned about this matter. The time will come when it 
 will be proper enough for him to settle down at some 
 suitable place where he can exercise his best gifts. But 
 he should not be in a hurry about this settlement. He has 
 been concerned mainly with his equipment for service, 
 and has, so far, had very little practical experience. But, 
 after all, experience is the best teacher. He may have 
 everything else, but without experience he will probably 
 make many blunders. He knows very little about what 
 preaching really is; he knows still less of the actual 
 duties of a pastor. He has heard numerous lectures, 
 and he has read several books on pastoral theology and 
 pastoral work. But when he enters actually upon his 
 ministry he will find that many of the suggestions which 
 he has treasured with so much care, somehow or other do 
 not fit the conditions in which he finds himself, and 
 consequently he then becomes discouraged and some- 
 times gives up his work in utter hopelessness, simply be- 
 cause he cannot make the training he has received meet 
 the conditions of his new environment. There is nothing 
 strange in this condition, for the simple reason that no 
 one can possibly provide for all the phases of individ- 
 uality and the numerous differences in environment. Of 
 
 39 
 
30 PREACHER PROBLEMS 
 
 course, there are many things that can be taught in the 
 class room, or from the lecture platform, or from books, 
 but when the best has been accomplished in these respects 
 there will still remain a large margin which can only 
 be covered by experience. This fact makes it necessary 
 that the young preacher should be in no haste to per- 
 manently locate. He needs to see a little of real life. 
 He has been confined largely to the class room, and at 
 furtherest he has not gone much outside of the college 
 world. It will now help him very much if he can have a 
 year or two in a somewhat miscellaneous ministry. Noth- 
 ing will be better for him than to hold several protracted 
 meetings. Such meetings will be useful in many ways. 
 In the first place they will give him practice in speaking, 
 which is Just one of the things he needs. In the second 
 place they will bring him in contact with the very heart 
 of the Gospel, and nothing will develop the biblical stu- 
 dent more rapidly than this blessed contact. He needs 
 to have his lips touched with a live coal from off the 
 altar, and he can find this inspiration better in his earnest 
 struggle to save souls than in anything else. Perfunc- 
 tory preaching will not give him this divine afflatus. He 
 must get it by an experimental struggle, such as may 
 come to him in the kind of meetings I have suggested. 
 He will find in this new work an enthusiasm with which 
 he has not been acquainted, and this will press him on to 
 achievements in speaking and working of which he has 
 scarcely dreamed. Third, he will also find in this experi- 
 ence a practical knowledge of human nature which will be 
 of great value to him in the years to come. A preacher 
 without this knowledge is at the mercy of nearly every 
 evil influence, and it is, therefore, of the utmost con- 
 sequence that he should become acquainted with the 
 various phases of human nature, and nowhere can he 
 
OF HOW TO ACCEPT A PASTORATE 31 
 
 find these phases more helpfully prominent for study 
 than in the protracted meetings to which attention has 
 been called. 
 
 In the fourth place, he will have opportunity to select 
 a suitable place for permanent location. Visiting various 
 parts of the country will enable him to find a field best 
 suited to his tastes and talents. He should, therefore, 
 guard against one very possible result. He is most likely 
 to select some place where he has held a successful meet- 
 ing, and this for the reason that the people whom he has 
 served will urge him to settle among them, and he him- 
 self will feel inclined to do so because he is already sym- 
 pathetically in touch with them and acquainted with 
 them. This is the fatal rock on which many a young 
 ministerial bark is stranded. The young preacher does 
 not know that he cannot keep up forever the intense 
 enthusiasm, the high spiritual fervour, and the joyous ear- 
 nestness which generally accompany a successful pro- 
 tracted meeting. If he should settle down with the 
 people who have been cooperating with him in the meet- 
 ing, he will soon find himself in a somewhat different 
 atmosphere, and consequently he will neither preach 
 as he did nor will his audience hear him as they did. 
 The result will be that he will soon be regarded as 
 having already spent his force, and will probably at 
 once lose favour with his people. It is very rare that 
 a successful pastorate can follow a successful protracted 
 meeting, where the pastor and the evangelist are the same 
 person. 
 
 Looking at the matter from every point of view it 
 is certainly generally better that a preacher should have 
 two or three years of actual experience at preaching in 
 a somewhat miscellaneous manner before he attempts to 
 settle down to a permanent pastorate. However, this 
 
2,2 PREACHER PROBLEMS 
 
 rule, like all rules, has its exceptions. Occasionally a 
 3'oung man niay go directly out of college into a pas- 
 torate and win for himself a high degree at once in his 
 new vocation. But these cases are exceptional, and must 
 not be taken too seriously by those who are seeking the 
 highest usefulness. 
 
 Much will depend upon the place selected, as well as 
 the time when a pastorate is to begin. Many young 
 men utterly fail in their first pastorate, and sometimes 
 fail throughout their ministry, because they are not wise 
 in the selection of a proper location. In most cases the 
 cities have a special attraction for young men. We need 
 not wonder at this. Youth is fond of excitement. A 
 young man likes to be in the midst of the fight. He is 
 anxious to be where life is illustrated in all of its varied 
 phases. But this is the very condition that is dangerous 
 to him. He needs experience, but this experience should 
 come to him gradually. In a large city he gets his ex- 
 perience faster and more of it than he can bear. He 
 then becomes intoxicated with his environment, and con- 
 sequently ceases to use those plodding instrumentalities 
 which are so essential to the development of character 
 for permanent good. He lends himself to methods which 
 can have only a short-lived value, if indeed they have 
 any value at all. And if he does use such methods, he 
 then finds himself utterly discouraged by the unexpected 
 difficulties which lie in his pathway. His social life is 
 very limited, his next door neighbour is perhaps wholly 
 unknown to him, and only a little circle of the church 
 he serves have the slightest concern as to whether he lives 
 or dies. He soon finds that the dreams which had 
 haunted him with respect to the life of the great city 
 are all delusive, and now, disappointed and broken, he gives 
 up the fight in utter hopelessness. 
 
OF HOW TO ACCEPT A PASTORATE 33 
 
 All this might have been avoided if he had worked 
 steadily up to the city. When Mr. Moody first went to 
 England he was urged to begin his campaign in London, 
 the great metropolis of the world, but he utterly refused 
 to do so. He said that his religious services would be 
 lost in London, would scarcely make a ripple upon the 
 surface of six millions of people. He said he would begin 
 in the provinces and hopefully work up to London. He 
 said his services might deeply impress a small town or 
 city, but he had no hope that he could do much with 
 London until he had established a provincial reputation. 
 This is the course he pursued, and we know what the 
 results were. After a very successful campaign in several 
 provincial towns and cities he carried with him up to 
 the metropolis the reputation he had gained in the coun- 
 try, and the consequence was that the services which he 
 held in London really impressed the whole city. The 
 young preacher should begin in the smaller places and 
 then work up to the larger ones. He should not despise 
 the day of small things, for in these small beginnings he 
 may plant the seed of that growth whose influence 
 may be felt in some of the largest circles where people 
 congregate. 
 
 And a still more important matter is how to begin 
 a pastorate. The old saying that "a bad beginning 
 makes a good ending " was never true in any case. A 
 bad beginning may sometimes have a good ending, but 
 the bad beginning did not make this good ending. The 
 good ending came in spite of the bad beginning, but the 
 bad beginning had to be overcome, and is always a 
 source of weakness in any effort to build up a good work. 
 
 This is especially true as regards a pastorate. A few 
 serious mistakes at the beginning will probably make it 
 impossible for the pastor to succeed. Hence, it is most 
 
34 PREACHER PROBLEMS 
 
 important that he should begin wisely, and in order to 
 do this a few things must be constantly and prayerfully 
 observed. 
 
 (1) The preacher must enter upon his pastorate mod- 
 estly and humbly. These are qualities which are always 
 valuable in the formation of permanent character, but 
 in no place are they more indispensable than in the be- 
 ginning of a pastorate. The young preacher should 
 attempt no revolutionary movement in the church at the 
 beginning of his work. It may be that he sees many 
 things that ought to be changed, but he will do well and 
 act wisely if he lets " well enough alone," at least for 
 awhile. Any radical change proposed is sure to receive 
 a certain amount of opposition, though this opposition 
 may not be publicly or formally expressed. Indeed it 
 is not likely to be at once brought into active antagonism 
 with the preacher. It would perhaps be better for him 
 if he could know exactly how the members of the church 
 are feeling. It is the suppressed volcano that is danger- 
 ous. When the eruption does take place, the young man 
 will probably be wholly unprepared for it, and then it 
 is almost sure to be violent in the exact ratio of the time 
 that it has been smouldering. There are always a few 
 people in every church who will praise the man of progres- 
 sive or revolutionary methods. These people like excite- 
 ment. They like novelty. They soon tire of sameness. 
 They are always ready for a change. Every young pastor 
 must remember that a majority of every congregation will 
 be found on the side of conservatism. The masses in the 
 aggregate move slowly. It is not an easy thing to bring 
 up the whole church to even a normal, progressive 
 standard, and it sometimes requires long and patient 
 waiting before this can be done. A pastor who has be- 
 come thoroughly acquainted with his people, and also has 
 
OF HOW TO ACCEPT A PASTORATE 35 
 
 become permanently attached to them and they to him, 
 may propose many things that would have been quickly 
 resisted or, at least, not approved if these had been pro- 
 posed at the time he began his ministry. In this matter, 
 as well as other things, he must learn to labour and to 
 wait. A reasonable amount of modesty and humility at 
 this particular point will save a young pastor from a 
 possible disaster. 
 
 (2) He must enter upon his ministry with unwavering 
 faith. While he cannot expect everything to come to 
 him at once, he should remember that all things come to 
 him who waits. To believe in success is success half 
 won. This faith must not make him arrogant or self- 
 assertive, but it will make him " strong in the Lord and 
 in the power of his might.^' If he does not believe that 
 his ministry will be a success he had better give it up at 
 once and go somewhere else, or abandon the ministry 
 entirely. There is no place for halting, hesitating, doubt- 
 ful servants of the Lord in the great vineyard where self- 
 sacrificing labour is the only way to permanent success. 
 
 An earnest faith will give to the minister cheerfulness, 
 and nothing is more important in his work than a cheery, 
 happy disposition. Virtues as well as vices are com- 
 municative. The man who scatters sunshine from his 
 personality will find this sunshine reproduced in his con- 
 gregation. He will feel its reflective influence upon his 
 own life, and this of itself will be a most helpful element 
 in his pastoral work. 
 
 (3) The wise beginning of a pastorate will often as- 
 sure success where there are even almost insurmountable 
 difiieulties to overcome. It is said that the first six weeks 
 of a college student will determine the character of the 
 student for the whole collegiate course. Much more im- 
 portant are the first six weeks of a new pastorate. Noth- 
 
36 PREACHER PROBLEMS 
 
 ing should be overdone. Even the preaching need not be 
 exhaustive of the very best sermons which the preacher 
 can command. Let him gauge well his powers, and not 
 attempt to do at the beginning what he cannot improve 
 upon as the weeks go by. Every succeeding sermon ought 
 to be better than the preceding one, if it is possible to 
 make it so; but no one should depend upon a few selected 
 sermons to compensate for many that are inferior. 
 
 It is well also to remember that the first year of a 
 pastorate is not a very good test of what may be accom- 
 plished. There is always a certain amount of interest 
 in a new man which will not be felt after he has remained 
 at a place for about a year. The old saying that " a new 
 broom sweeps clean " has a very practical application in 
 the preacher's life. For the first year the pastor will be, 
 for the most part, fresh, will not repeat himself very 
 often, and even in his social life he will have certain 
 personal attractions which will somewhat wear out after 
 the people become familiar with him. 
 
 The second year of a pastorate is surely the crucial 
 test. The freshness of the man has become somewhat 
 worn and the critics have now fairly intrenched them- 
 selves for the chronic fault-finding which belongs to 
 certain members in every church. This fault-finding will 
 at first be whispered, and at most it will find utter- 
 ance in suppressed tones. But as soon as these critics 
 have found enough sympathisers for their purpose, open 
 opposition will begin. This second year is generally the 
 wilderness period with every new pastorate, and during 
 this time, and certainly at the end of it, he will un- 
 doubtedly be tempted by devils, if not by the Devil 
 himself. This second year will test the quality of the 
 man, and if he goes through it without the loss of pres- 
 tige, his third year will be much easier for him, though 
 
OF HOW TO ACCEPT A PASTORATE 37 
 
 he does not pass the danger point until he has gone a 
 little further. If he has still maintained his grounds, 
 his fourth year will be much easier than any that 
 have preceded. By the time he has entered his fifth year 
 he can be sure of his place, if he wants to hold it, 
 and generally this is the wisest thing for him to do. 
 Short pastorates are for the most part a bad thing for 
 both the preacher and the people. Nevertheless, a short 
 pastorate is better than a long pastorate which offers 
 no prospect of worthy success. A protracted failure is 
 always worse than a short failure. If you cannot get on 
 at a place, quit; that is the best way out of the difficulty; 
 but if you have got on fairly well for four years you will 
 generally stay as long as you please, provided you act 
 wisely and well. 
 
 The length of a pastorate must, therefore, depend upon 
 the circumstances. Some pastorates are like sermons: 
 they are very long, even when they are short, while others 
 are very short, even when they are long. 
 
 But in any case it is evident that the manner of be- 
 ginning a pastorate is most important, and nothing is 
 perhaps more important in this beginning than the exer- 
 cise of patience while adjusting one's self to the new 
 conditions, and while the people are becoming accustomed 
 to the new voice and the new life. 
 
m 
 
 THE PEOBLEM OF A LIBRARY 
 
 It has been truly said that "next to acquiring good 
 friends, the best acquisition is that of good books." A 
 preacher should have a well-selected library. This is 
 absolutely essential in order to any worthy success. A 
 carpenter cannot do his work without tools; neither can 
 a preacher do his work without books. They are in a 
 large sense his tools, and if used wisely they will help 
 him to build his own character as well as the characters 
 of others. 
 
 But there are books and books. A large library may 
 be a hindrance rather than a help. Of making many 
 books there is no end, and when one has to look through 
 five or ten thousand volumes before he can find what he 
 wants, the time occupied may be worth more than the 
 book he is hunting for, even after it is found. A library 
 should be well-selected, containing just enough books to 
 meet the demands of the owner; and then it should be so 
 classified and arranged, and the owner should be so famil- 
 iar with every book and the place it occupies on his shelf, 
 that he can find it at a moment's notice. 
 
 Some preachers have an abnormal taste for accumulat- 
 ing books. They seem to think that a large library is a 
 proof of wide reading, but this last does not follow. 
 Some men put books upon their shelves to look at, and 
 really very rarely use them. As some one has truly 
 remarked, " the quantity of books in a library is often 
 a cloud of witnesses to the ignorance of the owner." " Be- 
 
 38 
 
OF A LIBRARY 39 
 
 ware of the man with one book " has special significance 
 while studying the make-up of a preacher's library. As 
 a rule, he has no money to spend on books that are simply 
 for show, and consequently he ought, as a matter of 
 economy, to keep his library in reasonable bounds. Even 
 if he should be an omnivorous reader it may be all the 
 worse for him to possess a large library. Too much mis- 
 cellaneous reading is often a disadvantage, just as too 
 much food may be disastrous to good health. Assimilation 
 of food for the mind is just as necessary as assimilation of 
 food for the body; and as the most commonplace wisdom 
 suggests a wise selection of food for the body, it certainly 
 will not be denied that the same care should be exercised 
 with respect to food for the mind. A preacher certainly 
 has no right to dissipate in his reading any more than in 
 his eating and drinking. 
 
 I do not mean by all this caution that the preacher may 
 not have even a large library. Much depends upon his 
 needs, and the means he possesses to procure what he 
 needs. He certainly must have a reasonably large library 
 if he would reach the highest point of usefulness. This 
 is the age of book-making and literary activity, though it 
 may be fairly questioned whether the quality keeps pace 
 with the quantity. The press has become a powerful 
 engine for either good or evil, and in view of this fact 
 it is necessary for a wide-awake preacher to keep himself 
 fairly well acquainted with the books and periodicals that 
 are influencing the age in which he lives. A few sugges- 
 tions with respect to a library equipment may be helpful 
 at this point. 
 
 (1) The preacher should, first of all, secure and read 
 carefully the leading books by the leading men of his own 
 denomination. He should, also, take a few, if not all, of 
 the papers and periodicals published by his brethren. This 
 
40 PREACHER PROBLEMS 
 
 much is absolutely necessary in order to keep in touch 
 with his own people so that he may understand their 
 needs, their growth and also keep in sympathy with their 
 men and measures. A preacher can practically lose him- 
 self to the brotherhood with whom he is associated by 
 simply ignoring their books and periodicals. But this 
 is not the worst of it. He will probably drift from his 
 religious mooring, and may ultimately find himself wholly 
 or partially out of sympathy with the principles and aims 
 of the people with whom he is religiously associated. 
 
 This I regard as a very important matter, and conse- 
 quently I desire to emphasise it with all the power I 
 possess. The habit of ignoring home industry is not at 
 all confined to the religious world. In commercial mat- 
 ters this habit is very pronounced. The average American 
 will pay ten or even twenty per cent, extra for foreign- 
 manufactured goods rather than use goods manufactured 
 at home, though the latter may be really worth more 
 than the former. Indeed, this is so much the case that 
 I have been told by American manufacturers that they are 
 compelled sometimes to invent a foreign firm name to put 
 on their goods so as to make them marketable at all. 
 
 The same is true with respect to foreign books, or books 
 produced by writers outside of our own religious associa- 
 tions. Our preachers will read and heartily recommend 
 books written by men in France, Germany, or England, 
 who have scarcely ever had a glimpse of the religion of 
 Christ, as we see it in this country, while books far in 
 advance of these, produced by our own men, are left to 
 mould upon the shelves of publishing houses instead of 
 being constantly used in preachers' libraries. What do 
 Germans, Frenchmen, and even Englishmen know about 
 the religious movements, the religious principles, and the 
 religious methods which characterise our American devel- 
 
OF A LIBRARY 41 
 
 opment? It is probable that in some fields of purely 
 literary criticism and archaeological investigation our 
 European writers excel even our best scholars in this 
 country; but this is only one side of a very large field 
 which the preacher has to cultivate. Indeed, as a rule, 
 he need not trouble himself very much about the purely 
 critical books in which the Germans, Frenchmen, and 
 Englishmen excel. If the preacher is a specialist it may 
 be well for him to avail himself of whatever will help 
 him in his special studies, but the preacher should be 
 very careful how he becomes a specialist, for necessarily 
 he ought to have an all-round education rather than that 
 which is confined to one or two things. 
 
 (2) I do not wish to be misunderstood with respect to 
 the matter of foreign books. Some most excellent works 
 have been produced by German, French, and English 
 writers, and these should be secured and carefully read, 
 as far as may be consistent with the aims and opportuni- 
 ties of the twentieth century preacher. Nor should a 
 preacher entirely neglect to read the works of leading men 
 of other religious bodies. A man who confines himself 
 to only such books as are produced by his own denomina- 
 tion will most probably become narrow in his religious 
 views, if not sectarian and bigoted. Every preacher needs 
 a broadening process which comes through the reading of 
 books which are written in a different religious atmos- 
 phere from the one he has chiefly occupied. There are 
 also a large number of useful books occupying purely 
 practical lines which may be of great service to the min- 
 ister of the gospel in his weekly ministrations. But, after 
 all, the most useful preacher will probably be the man 
 whose library is not very extensive, but which has been 
 selected with great care and with a special view to prac- 
 tical needs. In such a library will be found the leading 
 
42 PREACHER PROBLEMS 
 
 poets, a few, but very few, of the best commentaries; also, 
 a well-selected series of church histories. Neander's is the 
 best, though this is somewhat heavy reading and will 
 probably not be enjoyed. But church history ought to 
 be studied carefully by any preacher of the gospel who 
 assumes to be a leader of religious men. Second only to 
 this is general history. A preacher ought to make histori- 
 cal studies a specialty. Facts are said to be stubborn 
 things, and the preacher ought, for the most part, to deal 
 with facts. These should furnish him with the warp and 
 woof of his sermons. But he cannot find his facts if 
 he ignores history. He may let the dead past bury its 
 dead, but he must use the lessons of the past if he desires 
 to be wise in the present, and prepared for the future. 
 Books of sermons, as a rule, should be given a wide berth. 
 They are, for the most part, a delusion and a snare. The 
 same may be said of skeleton sermons. At most, these 
 are makeshifts which serve to supplement laziness. Let 
 the preacher dig out of the Scriptures, his own experience 
 and the experience of others, as he shall find that recorded 
 in history, and he can then make all the sermons he needs, 
 and these sermons will be worth something to hear. If 
 he cannot do this he had better give up the ministry and 
 go to ploughing corn. 
 
 (3) Should he have, in his library, any novels? I an- 
 swer this by saying both yes and no. If the question is con- 
 fined to the best classic novels, such as the best of Dickens, 
 the best of Scott, the best of Thackeray, the best of George 
 Eliot, the best of Cooper, the best of Hawthorne, etc., 
 etc., I would say yes. Let him have these and read them 
 occasionally, for they will be interesting to him, and will 
 probably benefit his preaching. He may, also, read the 
 best of Victor Hugo and the best of Tolstoy, if he can 
 stand strong meat and digest somewhat heavy food. But 
 
OF A LIBRARY 43 
 
 most of the modern novels which are written for popular 
 use, and are valued and measured by the number of copies 
 called for in the libraries or sold by the publishers and 
 book-sellers, should have -no place in either a preacher's 
 library or in his time devoted to personal culture. These 
 novels are not worth the place they would occupy upon 
 the shelves of his library. They are simply trash, and 
 their only possible value is in enabling the reader to kill 
 time, and this is certainly a very unworthy way to dis- 
 pose of one of the most precious things God has given 
 us. Time is a jewel, and it ought not to be wasted. 
 
 Speaking broadly, a preacher will usually work out the 
 problem of his own library somewhat gradually. He will 
 probably not be long in finding the books which he actu- 
 ally needs, and consequently these suggestions can only be 
 of limited value. However, it is believed that the general 
 instruction already intimated will be of considerable serv- 
 ice in helping most preachers to provide for their library 
 equipment, and this is all that ought to be expected from 
 a treatment which must necessarily be far from exhaustive. 
 
 I cannot close this consideration of an important sub- 
 ject better than to use the words of Emerson : " Books are 
 the best of things, well used; abused, among the worst. 
 What is the right use? What is the one end which all 
 means go to effect? They are for nothing but to inspire. 
 I had better never see a book than to be warped by its 
 attractions clean out of my own orbit, and made a satellite 
 instead of a system." 
 
THE PEOBLEM OF THE SERMON 
 
 The sermon is the preacher's chief instrumentality in 
 exerting influence upon the people. Without this he is 
 little more than any other member of the church. Other 
 things may be, but the sermon must be, and should be 
 constructed and delivered with a view to the highest pos- 
 sible immediate eflSciency. No doubt good results may 
 follow after a considerable lapse of time. However, no 
 preaching, worthy of the name, ought to wait for results 
 in the future, but should have results follow at once, and 
 where this is not the case, the preacher may well question 
 his methods or his ability to make his sermons effective. 
 Iron must be welded while it is hot, and definite results 
 must be obtained immediately following the delivery of 
 sermons. 
 
 This leads me to say that the sermon should have spe- 
 cially that end in view. It may be that too much heat will, 
 to some extent at least, affect the literary structure of the 
 sermon. But this need not give the true preacher any 
 concern whatever. As a rule, it may be stated, with 
 emphasis, that a sermon which is fit to be preached is not 
 fit to be published, and one that is fit to be published is 
 not fit to be preached. Some one came to Mr. Spurgeon 
 and told him that he was much discouraged because he 
 had no converts resulting from his preaching. Mr. Spur- 
 geon asked him if he always expected converts. The 
 preacher answered by saying that he seldom expected them 
 at all. " Very well," said Mr. Spurgeon, " with that state 
 of mind you may be sure that you will have no converts." 
 
 44 
 
OF THE SERMON 45 
 
 It is the man who has faith in results that will have 
 results. It is seldom one is disappointed in receiving 
 more than he really expects. Disappointments come the 
 other way. Our expectations are often not realised, but 
 this is frequently owing to the fact that we only half 
 believe in the work we are doing. He who preaches for 
 immediate results will carefully study how to obtain them, 
 and his sermons will be full of a present salvation. 
 
 I know of no greater drawback to a successful ministry 
 than the infidelity of the pulpit; and this prevails to a 
 much larger extent than is dreamed of by most people. 
 Many sermons are prepared and preached as little more 
 than experiments. Perhaps what is said may do some 
 good, but no matter whether it does or not, the duty of 
 delivering the message is discharged, and, therefore, the 
 conscience of the preacher is not disturbed. This half- 
 heartedness is the parent of nine-tenths of the failures of 
 the modern pulpit. To believe in success is the only road 
 to success, and this is especially true of the proclamation 
 of the Gospel. Why should any one doubt its efficiency? 
 Is it not the power of God unto salvation to every one that 
 believeth? Surely the minister of the Gospel has no 
 reason whatever to suppose that souls will not be converted 
 any time he proclaims faithfully the message he has to 
 deliver. 
 
 I cannot emphasise this matter too much. The keynote 
 of every sermon should be salvation. This is precisely 
 what the Gospel is for, and no man is fit to proclaim it 
 who does not believe with his whole soul that the message, 
 when faithfully delivered, will be immediately effective. 
 Nothing characterised the preaching of the Apostles more 
 distinctly than the fact that they had unbounded faith 
 in immediate results from the proclamation of their mes- 
 sage. Nor were they very often disappointed. Very gen- 
 
46 PREACHER PROBLEMS 
 
 erally they had reason to rejoice in the same day, or 
 same hour of the night; but the Apostles were prac- 
 tically on fire. They preached with an enthusiasm 
 which was really irresistible. They moved upon men with 
 no thought of being defeated. Their whole aim was vic- 
 tory, and this victory was nearly always achieved. 
 
 Another important matter is the text of the sermon. 
 The formality of using a text might probably be dismissed 
 from the modern pulpit with good results. It is possible 
 that the place of the text might be filled with something 
 much less objectionable. But, however this may be, when 
 a text is selected the sermon ought to grow naturally out 
 of this text. In much of the preaching of the present 
 time the text is tacked on to the sermon rather than the 
 sermon to the text. But there ought not to be any tacking 
 on of any kind whatever. The sermon ought to grow out 
 of the text as a tree grows from its seed. The text is the 
 seed, and from this the tree must be produced. It should 
 have trunk, branches, and the leaves, and in some cases it 
 should have flowers. But everything on the tree should 
 be of the same kind as the text. Men do not gather 
 grapes of thorns or figs of thistles. Everything produces 
 after its kind. 
 
 The true sermon may be likened to a tune on which is 
 written variations. I once heard the great pianist and 
 composer, Thalberg, play his "Home, Sweet Home" 
 with variations. The effect was truly wonderful. While 
 the variations gave variety and opportunity for the dis- 
 play of his marvellous fingering, the tune itself was never 
 lost at any time during the performance. From beginning 
 to end the ear could detect the movement of that sweetest 
 of melodies, " Home, Sweet Home," though covered with 
 a shower of brilliant and effective variations. 
 
 So I think it must be with the sermon. Whatever form 
 
OF THE SERMON 47 
 
 the variations may take there must be the steady, un- 
 broken meaning of the text running through the sermon 
 from beginning to end. This will help the thinking of 
 the preacher, and will also intensify the memory of the 
 hearer. 
 
 Of course this all means that the preaching should 
 mainly be expository in its character. Keally no preach- 
 ing is worth very much that is not expository. Topical 
 preaching may be well enough now and then, but the 
 staple preaching of any permanently successful ministry 
 must be, in the first place, biblical; secondly, expository, 
 and thirdly, practical. These three elements must be 
 prominent in any sermons that will result in much good. 
 In these days there is a great temptation to the city 
 preacher to make . his sermons suitable for the Monday 
 morning paper rather than his Sunday audience. Indeed, 
 he frequently preaches to the press rather than to the 
 people. He seeks to have something sensational, or at 
 least interesting, for the reporter; but this often fails to 
 help his hearers. There is nothing in which preachers 
 make a greater mistake than in supposing that the sensa- 
 tional topics of the week may be reproduced in the pulpit 
 on Sunday. This is like trying to make good coffee out 
 of the old coffee grounds that have already served their 
 purpose. As a rule people do not go to church on Sunday 
 to hear a rehash of the week's topics. They go to church 
 for rest from the very thing that some preachers think 
 should be retold with pulpit variations. The people want 
 help, spiritual help, and not this overdose of secularism 
 with a little religious sweetening in it to give it a sort of 
 Sunday flavour. The people want something that will rest 
 their weary souls, that will lift them out of the struggles of 
 the past week and give them courage for the oncoming 
 battles. 
 
48 PREACHER PROBLEMS 
 
 Nothing will do this so well as biblical preaching. The 
 Bible furnishes the very best help that can be found any- 
 where for weary, struggling souls. To these its teaching 
 is as sweet as honey in the honeycomb. But the teaching 
 of the Scripture must be made clear to the audience. Pro- 
 found preaching is always characterised by lucidity of 
 statement and felicity of expression. Muddy water hides 
 the shallowness of the stream. Clear water reveals its 
 depth. When Nehemiah and his co-labourers had finished 
 repairing the wall around Jerusalem, Ezra stood upon a 
 pulpit of wood, the first mention of pulpit to be found 
 anywhere in history, and " read from the book of the law 
 of God, distinctly and gave the sense, and caused them 
 to understand the meaning.^^ This is precisely what every 
 faithful preacher should do. He should give the sense 
 and cause his audience to understand the meaning of the 
 Scriptures. Any preaching that does not accomplish this 
 much must be of little permanent value. It may produce 
 a temporary interest, and it may even be highly enter- 
 taining to an audience, but it will never penetrate to the 
 conscience and stimulate the people to a higher and better 
 life. As has already been intimated, preaching must have 
 a certain definite aim in view. That aim should always 
 be the formation of true character. This character must 
 begin in conversion and then be built up and perfected 
 through careful training in the church. This training 
 in the church cannot be accomplished unless the converts 
 are fed upon the "unadulterated milk of the Word that 
 they may grow thereby." 
 
 As a matter of fact all the great preachers of all ages 
 of the church have been expository preachers. There is 
 scarcely an exception to this statement. It is true that 
 here and there may be found some brilliant pulpit orator 
 who, in his time, swayed multitudes by a sort of mar- 
 
OF THE SERMON 49 
 
 vellous word painting and exceptional eloquence in his 
 pulpit minstrations ; but these preachers, though few in 
 number, may be counted still less in their permanent influ- 
 ence on the world. They are pulpit comets, apparently 
 outside the ordinary systems where there is law and order. 
 Hence it is reasonable to conclude that only the biblical 
 and expository preacher can build up an influence that 
 will have lasting results. 
 
 It is freely admitted that the temptation to turn away 
 from this somewhat beaten path is great in this twentieth 
 century. We are told that preaching must be up to date, 
 that it must deal with living things, that it must be fully 
 abreast of the times, and that the people will not listen 
 to the old stereotyped doctrines of the creed. All this 
 may be true. But what do we mean by being up to date ? 
 by living things? what are we to understand by being 
 abreast of the times? Is the Word of God no longer in 
 touch with the days in which we live? Has this word 
 lost its power, its adaptation to the needs of the people? 
 Must it henceforth be regarded as " a back number," and 
 consequently something else must be substituted for it? 
 This is certainly what seems to be implied in the notion 
 that the sermon must, in some fashion, get away from the 
 Bible in order to be helpful to our modern life. Now this 
 is precisely the rock on which much of our modern preach- 
 ing is wrecked. In getting away from Scylla it is stranded 
 on Charybdis. 
 
 The sermon should not have too much drapery around 
 it. We should remember that beauty unadorned is adorned 
 the most. There are two kinds of eloquence which may 
 be respectively named: moonshine eloquence and sunshine 
 eloquence. If we go out into the fields and woods, or 
 along the river's meandering course, when the moon is 
 shining brightly, we usually say how beautiful is the 
 
50 PREACHER PROBLEMS 
 
 moonshine! but rarely comment enthusiastically upon 
 anything else in nature that is revealed to us. But when 
 we go out into the same places, when the sun is shining, 
 we never comment upon the sun, but upon the beauties 
 of nature which this sun reveals to us. We now say how 
 beautiful are the fields, woods, and the river. Precisely 
 so it is with eloquence. True eloquence does not reveal 
 itself to us, as the moonshine does, but reveals the things 
 which its light exposes, as the sunshine does. 
 
 It is almost useless to discuss the question as to whether 
 a sermon should be written or delivered extemporaneously. 
 The final decision of this matter depends upon so many 
 contingencies that no one can determine beforehand just 
 what ought to be done in a given case. Some preachers 
 may do better with a written sermon, though as a rule 
 it is well to cultivate the extemporaneous habit. It is 
 far easier to quit it than to take it up and succeed without 
 any practice. Of one thing every preacher may rest 
 assured, and that is that he cannot succeed with extempo- 
 raneous preaching without a great deal of practice. Some 
 men will never succeed with it no matter how much they 
 practise. They are capable of writing a good sermon, but 
 when they leave their manuscript they are irretrievably 
 lost. In such cases it is better to write and read. Indeed, 
 if one writes at all it is generally better to read than to 
 commit to memory and then attempt to declaim the ser- 
 mon as it is written. Of the three methods, viz., reading, 
 extemporaneous, and repeating from memory, the last is 
 to be least commended. Very few, if any, can make such 
 sermons deeply effective. It is possible for a preacher 
 to write certain passages and then commit these to mem- 
 ory, and deliver them as parts of a practically extempora- 
 neous address. But even this is somewhat hazardous 
 unless the preacher has an aptness for introducing quota- 
 
OF THE SERMON 51 
 
 tions from memory at exactly the right time and place. 
 When this is well done it will give power and literary 
 finish to an extemporaneous sermon, but if the audience 
 can see where the piece is tacked on it will at once appear 
 as old cloth on a new garment, and will consequently dis- 
 figure the sermon rather than beautify it. 
 
 Of course the delivery of the sermon is a great matter. 
 A sermon may be perfect so far as its literary and biblical 
 composition is concerned, and yet it may produce little 
 or no effect upon the audience, simply because it is not 
 delivered with the earnestness and unction which are 
 necessary in order to produce good results. No wonder 
 a celebrated actor once said to an equally celebrated 
 preacher that the preacher failed largely in his message 
 because he delivered fact as if it was fiction, while the 
 actor delivered fiction as if it was fact. 
 
 Doubtless it is impossible for a man to assume earnest- 
 ness in a perfunctory manner. Probably he can practise 
 the art of delivery until he can cover up his deception to 
 a very considerable extent. But I doubt if he can do it 
 entirely. There will usually be the ears of the animal 
 protruding even if the body is entirely covered by a pol- 
 ished rhetoric and a vigorous elocution. If, however, he 
 can have both of these along with an intense earnestness 
 which is born of sincerity and a longing desire for souls, 
 then the delivery of the sermon will always be a powerful 
 factor in the ministry of that preacher. 
 
 Can anything be gained by study and careful attention 
 in the matter of delivery? Undoubtedly much may be 
 gained. Eemember the story of Demosthenes, how he 
 overcame a diflBculty in his voice as well as in his gestures. 
 Long and patient practice will do much in this respect as 
 well as in other things. It is always true that practice 
 makes perfect. 
 
52 PREACHER PROBLEMS 
 
 . Let no one, therefore, despair of attaining to an impres- 
 sive delivery of his sermons. Of course a good voice, to 
 begin with, is a wonderful advantage. But a good voice 
 may be abused until it becomes a hindrance rather than 
 a help, while a bad voice may be improved until it will 
 work wonders, where once it was simply a distasteful 
 discord. If you have gifts, young men, try to improve 
 them; if you have faults try to correct them; if you are 
 entirely deficient in certain things try to supply the defi- 
 ciency by bringing into activity some superfluous power 
 which you have stored away in some other place. This 
 is precisely what is done by nature, and preaching, after all, 
 is most effective when it is natural. If one sense is lost 
 the other senses become more acute, and thus to a certain 
 extent make up for the deficiency. This may be done 
 in the matter of preaching, until by careful training and 
 sensible economy of forces nearly all defects will vanish, 
 while the very best results may be obtained. 
 
 In view of what has already been said, is it possible to 
 formulate definitely some characteristics of the sermon 
 which must be more or less present in every effective 
 deliverance from the pulpit ? I think we are now prepared 
 to insist upon at least the following : 
 
 (1) The sermon must be eminently biblical. It must 
 draw its inspiration from the Word of God. Though it fail 
 in everything else, this characteristic must be present, or 
 else it is not entitled to be called a sermon at all. 
 
 (2) The sermon must grow naturally out of the text. 
 Usually it ought to consist of not more than three general 
 divisions, though this plan need not be always adhered to 
 strictly. The main thing is to make the sermon corre- 
 spond to the thought in the text. 
 
 (3) The sermon may be diversified, but it must never 
 lose vvhat has been called "the thread of the discourse." 
 
OF THE SERMON 53 
 
 " Home, Sweet Home " must throb and sound through 
 every movement of the tongue in deliverance, but the 
 variations may be made ad libitum, provided these varia- 
 tions add either beauty to the diction or impressiveness 
 to the thought. Sometimes they may be admissible simply 
 for the purpose of resting the mind from a severe strain 
 while the preacher is struggling with the main contention. 
 Variety is not only the spice of life, but it may frequently 
 be the spice of the sermon; but this variety should never 
 be allowed to divert the attention from or deteriorate 
 the predominant thought of the sermon. 
 
 (4) The sermon should appeal to the experience of 
 the people. Indeed, it should be forged out of the hot 
 furnace of everyday life. The preacher should know the 
 needs of his people, and he should preach out of these 
 needs to these needs. Frequent contact with his people 
 will help him very much in this matter. 
 
 (5) The sermon itself should be red-hot. If composed 
 in the study every sentence should carry with it the 
 impress of divine companionship. Sermons that come 
 out of seasons of prayer will bring forth fruit in almost 
 any climate. But purely intellectual compositions, with- 
 out the warmth which comes only by personal contact 
 with God, cannot be specially effective in the conversion 
 or edification of souls. 
 
 (6) The sermon must be simple in its diction, clear in 
 its statements, forcible and impassioned in its delivery. 
 Cold steel may do for soldiers in battle, but nothing cold 
 will do for an effective sermon. The human heart may 
 be melted until it will follow wheresoever it is led, but 
 it can never be completely subdued by forcible means. 
 Jesus said, " I, if I be lifted up from the earth, wiU draw 
 aU men unto me." The sermon must use the cross as 
 the magnet with which to draw souls to Christ. 
 
54 PREACHER PROBLEMS 
 
 (7) Every sermon should have immediate results as 
 the end to be achieved. The preacher should deliver 
 his message as if it were the last time he may ever 
 preach, and he should in some way make his hearers feel 
 that this is the last time they may ever hear a sermon. 
 It is not necessary to tell them this. Probably the telling 
 may have just the opposite effect upon the people. They 
 will begin to speculate as to the probability of such an 
 assertion becoming true, and in any case they will begin 
 to make excuses within themselves for putting off the 
 matter of decision to some future time. Never raise a 
 discussion of this kind within the soul of any one if it 
 can possibly be avoided; and it may be avoided, if the 
 preacher martials all his forces, without revealing his 
 strategy, and brings them to bear upon the one great object 
 of preaching, and that is IMMEDIATE DECISION. 
 
VII 
 
 THE PROBLEM OP VISITING 
 
 With respect to this matter no hard and fast lines can 
 be laid down. Like many other things in the work of 
 the ministry, much must be determined by temperament, 
 environment, and opportunity. There is one word which 
 governs the whole ground, and that word is personality. 
 The preacher must have an influential personality, if he 
 hopes to accomplish an3rthing worthy of the name; and 
 when this personality is assured, he must seek to exert 
 it in the best way he can in order to the accomplishment 
 of his work. 
 
 Speaking broadly, he cannot allow any visiting to inter- 
 fere with the preparation of his sermons. He must have 
 time for quiet study, for secret communion with God, for 
 devout meditation, for earnest and importunate prayer. 
 He dare not give his whole time to visiting his flock, no 
 matter how much he may accomplish in that way. The 
 preacher^s first duty is to his public discourses. If these 
 are weak, his whole ministry will be correspondingly weak ; 
 if these are strong, much can be forgiven of neglect in 
 other respects. But if the preacher's pulpit work is de- 
 fective, if it is apparent he is neglecting his studies, if his 
 sermons show evidence of carelessness in their preparation, 
 and if the delivery of these sermons reveals the fact that 
 they have not been burnt into his soul by the fires of 
 enthusiasm, then it is certain that he will fail in a large 
 degree to meet the actual needs of his congregation, no 
 matter how many other things there may be in which he 
 excels. 
 
 55 
 
56 PREACHER PROBLEMS 
 
 It has been said that a visiting pastor makes a fat 
 church; but it may be said with even more truth that a 
 visiting pastor often makes a lean pulpit. This is true 
 especially of social visiting. Many of the social functions 
 of the present day are vicious in their character, and 
 nearly all of them are dissipating, and therefore enervat- 
 ing in their influence upon the spiritual life. They cer- 
 tainly do not contribute to spiritual advancement. They 
 are generally worldly and tend to unfit the mind for 
 spiritual enjoyment. The faithful preacher should steer 
 clear of these. 
 
 However, there is a certain amount of visiting which 
 may be very profitable to the ministry. Nor is it neces- 
 sary to make these visits always distinctly religious. It 
 is possible for even the preacher to be too religious. Paul 
 found the Athenians too superstitious ; or, to give a better 
 translation, too religious. The preacher must remember 
 that while his message is from God, it is to men and to 
 women who are still in the flesh. He must, therefore, 
 make his visits human, and the more he enters into sym- 
 pathy with the human side of those with whom he comes 
 in contact the more effective he will be in impressing upon 
 them the divine message which he brings to them. In 
 short, he must be natural in his relation to his people. 
 He must not talk through his nose ; he must not illustrate 
 the Uriah Heep style of religion. Most people will soon 
 detect what is glaringly false in his exhibitions of piety. 
 Indeed, piety is spoiled by any kind of exhibitions of it; 
 it speaks for itself. It needs no emphasis. It certainly 
 needs no exploiting. 
 
 There is no doubt about the fact that judicious visiting 
 may be very helpful to the pastor in exerting his personal 
 influence. There is something in the face-to-face contact 
 which cannot be supplied in any other way. He who has 
 
OF VISITING 57 
 
 the gift of making the most of this contact has a rare 
 gift for the ministry. However, there are some preachers 
 who cannot make visiting tell very effectively on their 
 work. Indeed, it is sometimes better for a preacher not 
 to visit at all except in case of the sick and those who 
 specially call for him in order to important conference; 
 and even then it will probably be better for him to send 
 a substitute when this can be done without offence. Some 
 preachers have not the slightest tact, even in the sick- 
 room, and where this is the case they had better keep out 
 of it altogether whenever it is possible to do so. But 
 when the preacher can exert his personality to good effect 
 in visiting his people, he ought to do so to a reasonable 
 extent. This visiting will help him very much in the 
 preparation of his sermons. He will learn by contact 
 with his people their actual needs, and he will learn also 
 how to meet these needs, as he could not in any other way. 
 But all this will require wise discrimination. He must 
 exercise good judgment. In short he must be sensible, 
 and therefore always act as may seem best, as each condi- 
 tion may intervene. He cannot lay down specific rules, 
 as he will soon find these rules useless in the numerous 
 circumstances which are sure to arise. Of one thing, 
 however, he may be thoroughly assured. He must not waste 
 any time in aimless, useless visiting. It is not the number 
 of calls which a preacher makes that counts in his min- 
 istry. It often happens that the value of these calls is 
 exactly in the inverse ratio of the number of calls made. 
 If he visits his congregation in a simply social way, his 
 visits will probably do very little good from a religious 
 point of view. He may be as diligent in this respect as 
 Dr. Parker's celebrated Mr. Bodens in "Ad Clerum.'' 
 Mr. Bodens was a t3rpical visiting pastor, except that he 
 probably perspired more than most of our fashionable 
 
58 PREACHER PROBLEMS 
 
 social entertainers. Mr. Bodens was thoroughly in ear- 
 nest, but his earnestness was mainly expended in ef- 
 forts to reach certain families about dinner time, where 
 he expected a bottle of champagne to be opened. He has 
 his counterpart in many respects, minus the champagne, 
 in the modem ministry, and occasionally we find a preacher 
 who takes in Mr. Bodens' whole programme. 
 
 Visiting of this kind is a dissipation. It is often worse 
 than that. It is absolute murder. It is practically mur- 
 dering the time that God has given for great and noble 
 purposes, and the reaction upon the preacher himself, as 
 well as upon the people whom he visits, is disastrous in 
 the highest degree to all spiritual development. In view 
 of my personal knowledge of this whole matter, I do not 
 hesitate to express the opinion that fully nine-tenths of 
 pastoral visiting, as it is done in these days, actually pro- 
 duces more harm than good. Not the least of this harm 
 comes from the minister's loss of dignity and spiritual 
 fervour by breathing an atmosphere which is often sur- 
 charged with frivolity and secularism. In any case it 
 is certain that the pastor who wishes to do his work, so 
 as to gain the greatest amount of spiritual advancement 
 for his flock, will surely be too economical of the precious 
 time at his disposal to waste it in a kind of visiting which 
 has no higher aim than the satisfaction of the low de- 
 mands of the social life of the present day; a life which 
 has nothing to recommend it except the empty provision 
 for meeting certain longings inevitably produced by habits 
 of dissipation. But no minister should lend himself for 
 a moment to foster that which has already overgrown the 
 whole body social, and whose influence needs to be utterly 
 broken instead of maintained or even excused by the 
 preacher's example. 
 
yiii 
 
 THE PROBLEM OF LITERARY WORK 
 
 The preacher must be careful not to become a Jack-of-all- 
 trades. In such a case he is sure to be good at none. It 
 is usually better to do one thing well than to do a thou- 
 sand things in a very indifferent manner. Indeed, all 
 other things being equal, the strongest characters are those 
 who are devoted to one particular calling. One-ideaed 
 men may be derided, but, after all, they are the men who 
 have moved the world. David said, " One thing have I 
 desired of the Lord, and that will I seek after.'' He not 
 only desired simply one thing, but that one thing absorbed 
 his chief attention; he sought after it; made the finding 
 of it the principal concern of his life. 
 
 The Apostle Paul counted not himself to have attained 
 to all knowledge or all perfection, but he says, " This one 
 thing I do, forgetting the things that are behind, I press 
 toward the mark for the prize of the high calling of God 
 in Christ Jesus.'' This one thing comprehended the whole 
 scope of his responsibility and work. He reached out after 
 this, he constantly struggled to attain it; it was the one 
 thought of his waking hours, and it was his dream in the 
 night. Forgetting the things that were behind, he con- 
 stantly, persistently, and enthusiastically pressed forward. 
 His was a great aim, and behind this aim was a great 
 soul. No wonder he wrought more than all the other 
 Apostles combined. He had a single purpose and he 
 made everything else contribute to that. 
 
 Now the preacher of the Gospel dare not engage in 
 
 59 
 
6o PREACHER PROBLEMS 
 
 anything that will detract from his high and holy calling. 
 When he accepts the position of a proclaimer of that 
 message which is for the salvation of souls he must not 
 allow anything to interfere with his distinctive mission. 
 No man has a right to preach at all who is willing to give 
 his preaching a secondary place, or even to load it down 
 with other things which must necessarily hinder its effi- 
 ciency. He must make his ministry of the Gospel the 
 one absorbing thought of his life, and whatever he does 
 should be made in some way to contribute to his minis- 
 terial power. 
 
 This has been the course of all the preachers of all ages 
 of the church who have been eminently successful in their 
 special work. Alexander McLaren, of Manchester, Eng- 
 land, is perhaps the finest sermon-builder of his age, and 
 one of the most successful pastors in the United Kingdom. 
 When asked to reveal what was the secret of his eminent 
 success in the ministry, his answer was, " I give all my 
 thought and attention to my special work; I make all my 
 reading and thinking contribute to my sermons; if I do 
 any outside work, even this must, in some respects, react 
 upon my special ministry." 
 
 This expresses exactly the true idea of the pastor's 
 relation to what is understood as outside work. He may 
 devote a reasonable time to literary study, to writing for 
 periodicals or books; but he should never engage in any 
 literary work whatever that will not in a reasonable de- 
 gree contribute to his own personal growth and to the 
 effectiveness of his pulpit power. 
 
 He should not enter the lecture field for regular work. 
 He may deliver a lecture occasionally on a literary subject 
 or some subject closely related to his pulpit work. This 
 will give him opportunity to say some things which 
 cannot be made a part of his sermons, and it will also 
 
OF LITERARY WORK 6i 
 
 stimulate him to read and think along lines which may 
 in the end help in the preparation of his sermons. Famil- 
 iarity with the best literature of the day will generally 
 be of considerable service to him in the pulpit, but he 
 must not expect to read everything, at least all that is 
 written outside of his special religious studies. He should 
 leam how to read. He should cultivate the happy faculty 
 which the bee shows in extracting honey from the flower. 
 It does not go over the whole flower to find the honey, but 
 seems to know instinctively where the honey is located, 
 and, therefore, wastes no time in securing it. The 
 preacher may read many books, and yet he may read very 
 few from cover to cover. Indeed, there are not very many 
 books worth reading in that way. Most of our modern 
 books are filled with stuffing that might be omitted to 
 the advantage of the books. But even where this is not 
 the case a man who knows how to read will be able 
 to skip a great deal and yet appropriate all that is valu- 
 able. To read all the books from cover to cover would 
 be an impossible task, and yet the preacher who expects 
 to have influence must keep abreast of the literature of 
 the times. But he must be able to find the honey without 
 reading through the whole book. Wise reading is an art. 
 Whoever has not learned it cannot keep up with the 
 literature of the day. This art ought to enable a well- 
 educated man to appropriate the best of all important 
 new books without reading one-twentieth of the pages. 
 He must learn to analyse. He must come to understand 
 what necessarily follows from a particular statement. He 
 must know this as well as the author, and when he does, 
 he need not trouble about the author^s effort to convince 
 him. He should be able to turn the pages of a book and 
 find all the salient points in the shortest possible time. 
 When he reads newspapers, periodicals, and books, under 
 
62 PREACHER PROBLEMS 
 
 the influence of this method of finding the honey, he will 
 not have much difficulty to keep in touch with the living 
 thought of the age; he can spend an hour in a public 
 library, and then carry away with him gallons of literary 
 honey while others will busy themselves with the flower or 
 with the honeycomb. 
 
 But it may be asked how can he attain to this art? I 
 answer he must learn it just as he learns everything else. 
 Of course there are differences in temperaments, taste, 
 opportunities, and aptitudes; but, after all, the difference 
 in men is largely owing to a difference in training. We 
 can form habits that will soon become second nature, and 
 the habit of profitable reading is one which is very much 
 neglected. While it is true that some people have a sort 
 of instinctive faculty for detecting both the best and the 
 worst in reading, still no one will succeed in always ex- 
 tracting the honey, without going over the whole flower, 
 who has not trained himself in this very profitable exer- 
 cise. We may not always be able to explain our own 
 methods, or even to fully realise what we are doing when 
 we are extracting the honey. The pianist does not take 
 notice of the conscious movements of his fingers when he 
 is rapidly touching the keys. He does not count his 
 strokes; but all the same there is a sort of unconscious 
 consciousness that is going on all the time. A man solves 
 a question in arithmetic without looking up the rule or 
 rules involved in the problem. But, after all, he is uncon- 
 sciously conscious, if such an expression is allowable, that 
 he is following the principles he has learned. So it is 
 in reading. When we begin to read books it will gen- 
 erally be necessary for us to read them from cover to 
 cover. After a while we may omit much, and at last we 
 may read over the synopsis of contents, and then look 
 up the principal things that arrest our attention, and this 
 
OF LITERARY WORK 63 
 
 will be all that is necessary in order to appropriate every- 
 thing that is valuable in the book. 
 
 But the preacher should always hunt for that particular 
 kind of honey which he may use in his sermons. Excur- 
 sions over the fields of literature will be largely valueless 
 to him if he does not cull from every flower that which 
 will help him in his pulpit work. He must not read for 
 the benefit of lectures, or the press, or any other out- 
 side matter. He must read for his sermons. He must 
 seek for the honey that will sweeten his pulpit ministry. 
 If he finds something else that can be used occasionally 
 in lectures, writing, etc., etc., let him note these things 
 and use them when the occasion calls for them. But he 
 must not waste his time in hunting for these things since 
 his main object in reading is to accumulate material for 
 his special work in the ministry. 
 
 I know it will be said by some that a preacher should 
 be an all-around man, that he should be equipped for any 
 service to which he may be called. But I deny emphat- 
 ically that this statement is true; the preacher has been 
 called for a special work; he has voluntarily given himself 
 up to this work, provided he has accepted the responsi- 
 bility of his position; and he dare not go outside of the 
 sphere to which his work belongs simply for the gratifica- 
 tion of certain tastes which he has acquired, or to meet 
 certain conditions that may be inviting to him. He must 
 have the courage to say "No," with a downward beat, 
 when these temptations come to him. He must be able to 
 say, " Get thee behind me, Satan ; I cannot live by bread 
 alone, but by every word that proceeds out of the mouth 
 of God.'' 
 
 In short, the preacher must stick to his guns, and do 
 the work which is specially his to do by virtue of his 
 high call to the ministry of the Gospel. 
 
IX 
 
 THE PKOBLEM OF KELATIONS TO OTHER MIN- 
 ISTERS AND CHURCHES 
 
 The preacher, if he is a pastor, will generally find in his 
 community other preachers with whom he must neces- 
 sarily have a certain amount of contact. He cannot avoid 
 this contact even if he were to choose to do so; but he 
 ought not to choose to avoid it. If properly understood 
 and wisely managed this contact ought to be of service 
 rather than a disadvantage. 
 
 He will find, in most communities, at least three classes 
 of ministers. In the first place he will find those of his 
 own communion. In the most important towns and cities 
 there are several churches of the same communion, and 
 it will be necessary for each pastor to adjust his relations 
 so as to be on friendly and cooperating terms with all the 
 other pastors of the same communion. But strange as it 
 may appear to the uninitiated, this is not always an easy 
 thing to do. Nor is it necessary to assume that the diffi- 
 culty of the case is wholly inexcusable. Human nature 
 is always weak, and, like a chain, it is never stronger than 
 its weakest place. Self-interest is probably the weakest 
 link in the chain that makes up human character, and 
 this link is usually the one which is tested in any asso- 
 ciation of ministers of the same communion in any par- 
 ticular locality. Certain rival interests are almost sure 
 to come to the front. Often a scramble for securing 
 places will grow into a storm centre which will ultimately 
 do much damage. It sometimes happens that preachers 
 
 64 
 
OF RELATIONS TO OTHER MINISTERS 65 
 
 are alienated from each other for no other cause than a 
 too vigorous rivalry in an effort to increase respectively 
 the membership of the churches represented. Truly has 
 Burns said: 
 
 But och! mankind are unco weak. 
 
 An' little to be trusted; 
 If self the wavering balance shake 
 
 It's rarely right adjusted. 
 
 Now all this could be avoided if the Scriptural idea of 
 one church in a city was observed. When I come to 
 discuss the subject of organisation I will animadvert 
 upon the evils of a departure from the New Testament 
 idea of the church. I can only say now, in passing, that 
 the perversion of the Scriptural idea is the parent of almost 
 manifold evils, and among these evils may be mentioned 
 that of the jealousy we are considering. However, until 
 this evil is remedied, it will be necessary for pastors to 
 exercise great care with respect to the matter now under 
 consideration, as well as with respect to many other things 
 that grow out of the weakness of human nature. 
 
 A second class of preachers, with whom the pastor will 
 probably come in contact, is made up of those who belong 
 to other communions, but who are, nevertheless, in a gen- 
 eral way friendly to the pastor whose relations we are now 
 considering. The latter will find these preachers, for the 
 most part, courteous and even sympathetic with respect 
 to his work. Indeed, he will often find them not so much 
 of a thorn in his flesh as the pastors of his own com- 
 munion. This arises from the fact that family and tribal 
 feuds are always the bitterest. Jealousies vsdthin the 
 household are the worst of all jealousies. It is well, 
 however, not to place too much reliance upon certain 
 phases of Christian union. There are at least three of 
 
66 PREACHER PROBLEMS 
 
 these phases which need to be well understood in order 
 that they may be dealt with in a wise manner. 
 
 There is, first, what I may call conventional Christian 
 union. This union has very little if any depth. It is 
 purely an outside matter. It is an effort to keep up 
 appearances. It is a sort of moonlike exhibition of the 
 real thing. It shines by the borrowed light of that which 
 is genuine. 
 
 This will be frequently met, and I am free to confess 
 that even this conventional courtesy is better than the 
 fighting spirit which sometimes characterises the preachers 
 of a community. No one ought to carry his denomination- 
 alism so far as to illustrate in actual life the spirit of 
 the two churches described by Holmes in his novel entitled 
 *^ Elsie Yenner." The Doctor pictures two churches in a 
 New England village. One of them is Calvinistic and the 
 other Arminian, and the spirit of the fighting pastors is 
 finally inparted to the weather vanes of these respective 
 churches until they peck at each other across the valley 
 by which they are separated. Of course even conventional 
 courtesy is better than this audacious pugilism. 
 
 A second kind of Christian union may be denominated 
 platform union. This shows itself on public occasions 
 where preachers are gathered together on the same plat- 
 form. On such occasions it is a very common thing for 
 each speaker to flatter all the rest of those who are present, 
 and then say that Christian union is just the thing, and 
 that he is ready to do everjrthing in his power to promote 
 it. But this union lasts no longer than the public meeting 
 which has called it forth. It is really little more than 
 a pretence, and is not worthy to be characterised by the 
 term Christian. It is simply platform union, and is no 
 wider than the platform occupied by the preachers who 
 are then on it. 
 
OF RELATIONS TO OTHER MINISTERS 67 
 
 This kind of union manifests its true nature when 
 there is an effort at cooperation among the different de- 
 nominations in some religious enterprise. Its distinctive 
 and unreal character is revealed usually without much 
 obscurity when there is an effort to hold what are called 
 union evangelistic services. It is a curious and very sug- 
 gestive fact that the spirit of union will pervade such 
 meetings and aU things will go on well enough until 
 some one introduces a suggestion with respect to method 
 or principle which is contrary to that which has become 
 stereotyped with those who represent the different denom- 
 inations. As long as the services are conducted in har- 
 mony with the usually accepted manner of dealing with 
 the unconverted, the meetings will probably continue to 
 be harmonious. But if some one has the courage to call 
 attention to apostolic methods and principles and begins 
 to instruct inquirers accordingly, it is probable that this 
 platform union will at once break down even though 
 in the fall some of the preachers should be severely 
 wounded. If there is anything more than another that 
 is likely to be a disturbing element in these union evan- 
 gelistic services it is the insistence upon following apos- 
 tolic precepts and examples. This is something that 
 platform union cannot stand. Things will go smoothly 
 enough as long as they are simply echoes of a stereotyped 
 usage. But there must be no departure from this usage. 
 In other words, this kind of union is always " heads I win, 
 tails you lose.^' It is entirely one-sided, and makes no 
 recognition of the fact that in such a cooperation there 
 ought to be an equality of privilege granted to aU who 
 are striving to work together. 
 
 There is, however, a third kind of union which is to 
 be highly commended. The preacher will come in con- 
 tact with the real thing, as well as with the false kinds, to 
 
68 PREACHER PROBLEMS 
 
 which I have called attention. This real Christian union 
 should be highly commended, and every faithful minister 
 of the Gospel ought to be heartily in favour of it, and 
 work earnestly for its success. But this union can never 
 be realised unless there is a willingness all round to con- 
 cede to others the same rights that we claim for ourselves. 
 Every preacher has a right to think, speak, and act for 
 himself without any obtrusive outside interference. In- 
 deed, every manly preacher will claim this much for him- 
 self, and this claim ought to be conceded at once by every 
 other person. But what he claims for himself he should 
 readily grant to all with whom he may come in contact. 
 This, however, is just what he will sometimes not do, but 
 this he must do if he expects to cooperate in any success- 
 ful effort in Christian union. A union that is not based 
 upon this liberty is not worth contending for, and would 
 not stand even if it could be temporarily secured. Noth- 
 ing will stand the wear and tear of individual manhood 
 and womanhood that does not grant the liberty to differ, 
 even though it denies the right to divide. 
 
 The preacher, however, will meet a third class of preach- 
 ers and churches in almost every community with whom 
 he can have little or no active fraternal relations. It is 
 a pleasant reflection that this class is growing less and 
 less every year, but in most communities it still has con- 
 siderable prominence. There are preachers who continue 
 to illustrate the spirit of the old deacon's prayer, when 
 he said, " Lord, have mercy upon me and my wife, my 
 son John and his wife, us four and no more. Amen." 
 Where these men are met with, where the churches they 
 serve sympathise with their exclusiveness, it is perhaps 
 best to let them alone in their narrow, pent-up, religious 
 Uticas, as it is generally impossible to make anything out 
 of them better than what they are, viz., — the slaves of 
 
OF RELATIONS TO OTHER MINISTERS 69 
 
 sectarianism. "Ephraim is joined to his idols; let him 
 alone/' Where the true preacher of the Gospel comes 
 in contact with this kind of religious narrowness he can 
 hope for nothing better from it than secret, if not open, 
 opposition. There are some men so little that they can- 
 not contain the great broad spirit of the religion of Christ ; 
 they seem to be compelled by the smallness of their man- 
 hood to occupy the narrow limits they do. If a large and 
 generous thought were to take possession of their crani- 
 ums the result might be disastrous, and this fact ought 
 to make Christians of a higher pattern charitable toward 
 these unfortunate little men. You should treat them 
 with the utmost kindness, and pity them for the fate 
 which has limited their manhood to such a small pattern. 
 
THE PEOBLEM OF VACATION AND TKAVEL 
 
 It is still true that all work and no play makes Jack a 
 dull boy. The bow must be unstrung sometimes or else 
 it will become set to the bend. At the same time the bow 
 must be strung when it does its work. The unbent bow 
 will be powerless to send arrows to the mark. 
 
 With respect to vacation periods and travel there must 
 be wise discrimination. A few suggestions may help the 
 pastor to decide when and where to go when he is seeking 
 for rest. 
 
 First of all, it must be freely admitted that the faithful, 
 hard-working pastor will earn a vacation whether he takes 
 it or not. There is perhaps nothing more trying on the 
 constitution than the constant strain which comes with the 
 earnest administration of pastoral duties. The preaching 
 from the pulpit is perhaps the least of his troubles. If 
 he is well equipped for this work, it will generally be a 
 pleasure rather than a cross to preach. Indeed, the man 
 who does not take delight in his pulpit ministrations 
 should seek some other work, for he is evidently filling 
 the wrong place. It is not meant by this that pulpit work 
 is without any anxieties, or is not associated with arduous 
 labour. No one will succeed as a preacher in any high 
 degree who does not really agonise over his sermons. He 
 must not only pray, but he must think; not only think, 
 but he must throw his whole being into his thinking, until 
 every vein and artery and every nerve of his body is in 
 profound sympathy with and deeply affected by the mental 
 
 70 
 
OF VACATION AND TRAVEL 71 
 
 struggle. It is only out of such agonising that great ser- 
 mons are produced. 
 
 Nevertheless, this kind of work is, after all, a real 
 pleasure to the man who has cultivated a taste for it. 
 The pleasure does not come while the work is a task; 
 it comes bountifully and even gloriously when the work 
 is joyfully accepted as a necessary condition to anything 
 like effective service in pulpit ministration. The same 
 cannot be said of other work which the pastor has 
 to do. Some of this work may be also a pleasure, when 
 the habit of the work has been firmly established. But 
 there is considerable wear and tear from unexpected con- 
 ditions, and consequently it is impossible to establish a 
 definite habit with respect to these. It is just here where 
 the bow needs to be unbent. A little vacation from the 
 cares and anxieties of the pastor's duties may be a real 
 gain to his ministry rather than a loss. However, it is 
 well for him to consider carefully when and where this 
 vacation should be taken. Time is always an important 
 element in everything, but it is of special value with regard 
 to the matter now under consideration. The vacation 
 must not be taken simply to fit a certain period of the 
 year. The city pastor usually takes his vacation in July 
 or August or both. He does this because he supposes 
 this is the time least favourable for his work at home 
 and most favourable for his own personal comfort and 
 health. But this view of the matter is not necessarily 
 correct. The most fruitful season for his work at home 
 may be the very time when he would personally prefer to 
 take his vacation. " When the pastor's away, 'tis the 
 Devil's great day." In other words, when the pulpits are 
 silent, then the Devil gets in his most effective work. If 
 the saloons were all closed in the cities at the same time 
 the churches are closed the preacher could leave his pulpit 
 
^2 PREACHER PROBLEMS 
 
 with much less anxiety about the results. But while these 
 saloons are running at full blast and all other instrumen- 
 talities of Satan are in energetic activity, the pastor must 
 reckon with certain losses which are sure to be sustained 
 if he vacates his pulpit for any considerable length of 
 time. If it were not for the miserable sectarianism which 
 prevails in our cities it would be possible to meet the exi- 
 gencies of this case in a very practical manner. If a 
 great many people leave the cities during each summer it 
 would be possible for enough of the pastors to remain at 
 home to meet the needs of the hour, if all the churches 
 in a city would cooperate in planning for religious serv- 
 ice. Several of the churches could be closed without any 
 special injury to the cause of Christ, and there would be 
 certain gains from such cooperation of religious forces. 
 
 But no one should expect any such religious millennium 
 to be inaugurated and become general within the near 
 future; consequently preachers must plan for their vaca- 
 tion without regard to such a state of things as has been 
 intimated. Of course the time and place for vacation 
 must be more or less a question which can only be decided 
 by the circumstances of the case. A sane judgment and 
 a sanctified purpose will usually be sufficient to determine 
 when and where the vacation shall be taken. 
 
 There can be no doubt about the value of travel, both 
 for rest and information, if the travel is wisely planned 
 with respect to both the time to be occupied and the par- 
 ticular object which is had in view. If change is rest, 
 then travel is the best way to secure that rest, provided the 
 movements from place to place are made leisurely and with- 
 out nervous excitement. But this point must be guarded 
 with great care or else the vacation will not bring with it 
 the remuneration which is sought. When travel becomes 
 a labour and a worry, then it should be given up at once, 
 
OF VACATION AND TRAVEL 73 
 
 even though it may be productive of some good results 
 from an educational point of view. But there is no reason 
 why the educational feature should be loaded down with 
 excessive haste and all of its attendant evil consequences. 
 
 Some pastors spend their vacation in Europe. They 
 have about two months, and at most three months, from 
 the time they leave home until they expect to return again. 
 But they undertake to do too much after they have crossed 
 the Atlantic. Those who speak only the English language 
 should not even attempt to go to Paris the first time they 
 visit Europe. They should spend their whole time in 
 the United Kingdom. Much of this time should be spent 
 in Wales, a country which is often entirely skipped by 
 American travellers; and yet, it is the most interesting 
 country in many respects to be found anywhere in Europe. 
 If it is desirable to see old castles and monuments of the 
 past, they will be found there as they can be found no- 
 where else. If one wishes to commune with nature in 
 some of her most attractive forms and life-giving condi- 
 tions, then Wales is the country to visit, especially during 
 the months of July and August. There are bits of scenery 
 which surpass anything to be found in Switzerland in ex- 
 quisite beauty, while the grandeur of some of the moun- 
 tain views will take a very high rank. During the summer 
 season Nature will be found in her loveliest moods, and 
 the tired pastor will constantly breathe the very atmos- 
 phere that will give him helpful rest. 
 
 If, however, a visit must be made to the Continent, 
 then the preacher should make his way at once to Switzer- 
 land, stopping neither at Paris nor any other large city. 
 A month in Switzerland from the middle of July to the 
 middle of August will be worth, for recreation purposes, 
 a year in European cities. He should see these cities 
 if possible, but not on his first visit. Let that visit be 
 
74 PREACHER PROBLEMS 
 
 a tonic, and this cannot be found anywhere so well aa on 
 the ocean, or in Wales, Scotland, or Switzerland. 
 
 Travel may be a waste of both money and energy. 
 After living in Europe eighteen years, and studying care- 
 fully the advantages and disadvantages of travel in that 
 country, I have reached the conclusion that the disad- 
 vantages largely outweigh any benefit that may be de- 
 rived. This is specially true of Americans who spend 
 their summers in Europe. They spend an enormous 
 amount of money, while the information they obtain 
 is so crudely digested that very little of permanent 
 value can be claimed for it. The rush from place to 
 place, the bird's-eye view which is generally the only 
 view possible, and the weariness to the flesh which is sure 
 to follow the overstrained exertions, all tend to make 
 the travel contribute little or nothing to any really val- 
 uable end. This ought not to be so, and it need not 
 be so; but it is so, in a large majority of cases. It is far 
 better to see fewer things and visit fewer places than to 
 undertake to cover so much territory without accomplish- 
 ing anything in a satisfactory manner. As no definite, 
 ironclad rule can be formulated for the government of 
 vacations the whole matter must be decided by the exer- 
 cise of what we call common sense. This will be quite 
 sufficient if a preacher has a good stock of it on hand; 
 but if he has not, it is probable that no special instruction 
 will be of much benefit to him. Nevertheless, the sugges- 
 tions I have made ought to be helpful, at least in some 
 degree, to all those who are willing to be helped by the 
 experience of others. However, the final test as to what 
 may best be done in any given case must be the result of 
 each preacher's own experience. 
 
XI 
 
 PEOBLEM OF LITTLE WORRIES 
 
 The preacher is fortunate if he have no big worries to try 
 his patience. However, as a matter of fact, big worries do 
 not usually try one's patience as much as little worries 
 do. There was a great deal of human nature in what a 
 preacher friend of mine once said on a very trying occa- 
 sion. He was in the habit of visiting once a month a 
 certain congregation, and usually held a service on Satur- 
 day afternoon. A dapper little preacher of the town 
 frequently attended these Saturday services, and usually 
 took notes of the sermon preached, and would then un- 
 favourably criticise the sermon at his subsequent Sunday 
 morning service. This finally became a great annoyance 
 to my brother and he determined to put a stop to it. 
 One Saturday, just as he began his sermon, this little 
 preacher came in, took his seat, opened his note-book, and 
 began to write. My brother was describing the crosses, 
 trials, vexations, and worries with which we have to con- 
 tend. He finally said there are some worries very hard 
 to bear. Said he, " I can bear the reflection that sometime 
 I may be destroyed by a lion, the king of the forest, or 
 some other majestic beast of prey; but,'' said he — at 
 the same time pointing his finger directly at the little 
 preacher, who was scribbling notes on the sermon, " the 
 thought of being bitten to death by mosquitoes is simply 
 intolerable." The little preacher took the hint, closed 
 his note-book, and made his departure as quickly as pos- 
 sible, and this was the last time he ever made his appear- 
 ance when my brother was preaching. 
 
 75 
 
»^(i PREACHER PROBLEMS 
 
 This expresses very clearly the idea I am aiming to 
 emphasise. It is the little foxes that spoil the vines; it 
 is the little worries that are intolerable, and therefore 
 often destroy the whole nervous system of the preacher. 
 He needs to carefully guard himself against this mosquito 
 plague. The large things he can manage, even though 
 they should be of a very disturbing character; but a little 
 mosquito worry will often keep a preacher awake for the 
 entire night. It may be well to classify some of these 
 worries so that the preacher can deal with them as they 
 may come up in his experience. The following will be 
 sufficient for my present purpose: 
 
 (1) TTornes of ilie Imagination. Perhaps nine-tenths 
 of our worries are not real at all, at least have no real 
 foundation. They are for the most part the result of 
 a disordered mind. The preacher is himself very often 
 to blame for the very troubles which are preying upon 
 both his health and his usefulness. He imagines many 
 things that have no actual existence. He hears some 
 side remark which he construes as unfavourable to himself, 
 or he interprets the manner of Mr. Jones when they last 
 met as an indication of unfriendliness. He suspects Mr. 
 Brown is seeking to undermine his influence, and he has 
 become greatly alarmed because, at the last sewing society, 
 certain women criticised the new bonnet of his wife. Of 
 course, these are little worries, but they worry all the 
 same; they may be mosquito bites, but they leave very 
 distinct marks on the preacher's nervous system, and there 
 is really no reason for them. Anticipating evil, or looking 
 out for it, is precisely the best way to invite it to come. 
 Jesus taught the true doctrine when he said sufficient 
 unto the day is the evil thereof. It is an old but true 
 saying that he who looks for ghosts, while going through 
 a graveyard, is sure to find them. Our eyes generally 
 
OF LITTLE WORRIES ^y 
 
 see what is in our hearts; hence the new version tells 
 us that the heart has eyes, and this practically gives a 
 new meaning to several important passages of Scrip- 
 ture. 
 
 (2) Some real worries that cannot he helped. Every 
 disturbing cause does not come from a disordered imagi- 
 nation. There are some real little foxes that are constantly 
 spoiling the vines. But this ought not to be allowed. 
 There are certain things we cannot possibly help, and 
 where this is the case we ought not to worry over them. 
 We cannot make one hair white or black, and we ought 
 not, therefore, to fret ourselves because our hair is not 
 the colour we wish it to be. Neither can we add one cubit 
 to our stature, therefore we ought not to worry because 
 we are not as tall or as short as we would like to be. We 
 cannot control the weather, and it is, therefore, folly to 
 find fault with it, and to fret because it is raining when 
 we do not wish it to rain. Better by far to adopt the 
 sentiment of Longfellow, in his " Birds of Killingworth," 
 when he suggests that, when it is raining, the best thing 
 we can do is to " just let it rain." 
 
 (3) There are, however, many disturbing things which 
 can be helped, and there is certainly no justifiable reason 
 for worrying over these. Whatever can be helped ought 
 to be helped. Instead of spending our time and strength 
 in fretting, we ought to go to work at once and remove 
 the disturbing element. If it is in our power to do so, we 
 at once become responsible for the continuance of the 
 evil, no matter what it may be, and consequently our 
 fretting is entirely useless, since we may at once remove 
 the cause. We fret over our neglect of duty, our failure 
 to meet an emergency. But this is our own fault, and 
 fretting about it is the most useless of all exercises in 
 which we can engage. The true philosophy is to correct 
 
78 PREACHER PROBLEMS 
 
 the evil habit, and then there will be no reason for fret- 
 ting at all. 
 
 It will be seen from the foregoing considerations that 
 when we have subtracted the things of the imagination, 
 the things that we cannot help, the things that we can 
 help and ought to help, from our worries, there remains 
 very little over which we may reasonably worry; never- 
 theless, it is a fact, in the experience of most persons, 
 that their usefulness as well as their health is often 
 destroyed by worries which ought not to have any place 
 at all in their experience. The preacher especially ought 
 to be free from them. He needs all the strength he can 
 command for his great work, and he cannot, therefore, af- 
 ford to spend his strength in the unprofitable business of 
 fretting. It is not work, but worry that kills; and this 
 worry is generally from causes which ought not to influence 
 us in the slightest degree whatever. The preacher often 
 drives refreshing sleep entirely away by entertaining his 
 worries after he has retired for rest. This, of all things, 
 must be avoided. Be sure when you retire at night to 
 leave with your clothes all the worries of the day. Never 
 take any of these worries into bed with you. They may 
 not be strange bedfellows, but they will be disturbing 
 bedfellows, and will often drive sleep away entirely, when 
 it is just the thing you most of all need. A mother gave 
 this advice to her son : said she, " Never take more to your 
 heart than you can kick off at your heels." This may not 
 be the most elegant way to state the matter, but it cer- 
 tainly expresses a vital truth. The phraseology might be 
 changed a little so as to meet exactly the case just now 
 under consideration. Let the advice read as follows: 
 " Never take on more worries during the day than you can 
 kick off with your clothes at night." 
 
 On the subject now before us, it will be well for every 
 
OF LITTLE WORRIES 79 
 
 preacher to read an essay by the country parson, entitled, 
 " Concerning Two Blisters of Humanity.'^ These blisters 
 are petty malignity and petty annoyance. Some of our 
 worries come from the malignant actions of those with 
 whom we are associated. This is often a very small part 
 of our worries. When we stop to think about it, in our 
 cooler moments, we will find that such worries are really 
 not worth a moment's consideration. But all the same 
 any petty malignity will probably fret us unless we take 
 the precaution which I have already indicated. If we 
 will put it under its proper class and treat it in a sensible 
 manner it will soon have little or no influence upon us; 
 while at the same time it will probably bring great dis- 
 appointment to the people who are never so happy as 
 when they are making other people miserable. Indeed, 
 this is a very important statement of the case. The 
 fable of the frogs and the boys is illustrated very often 
 in real life. What is fun for those who are acting the 
 malignant part is misery to those who are the recipients 
 of the malignant favours. The best way to act so as to 
 disappoint these people is by paying no attention what- 
 ever to their attacks. Leave them to sweat in their own 
 folly, and this if anything will bring them to their senses ; 
 and at any rate will bring them to cease troubling you. 
 Nothing will take the mean disposition out of malignant 
 souls sooner than the consciousness that their stings are 
 not felt by those for whom they are intended. By notic- 
 ing the sting, you at once encourage the stinger. You 
 may kill off the latter by refusing to regard with any 
 consideration the former. 
 
 There is another reason why you should not fret over 
 these petty malignant attacks. You should remember 
 that what is pain to you may be a great pleasure to your 
 neighbour. Why not cultivate a benevolent disposition and 
 
8o PREACHER PROBLEMS 
 
 afford him all the pleasure you can? It is true, he will 
 probably not be thankful to you for this self-abnegation; 
 but no matter for this if he really enjoys it. You are 
 expected to live for others, and if your little disappoint- 
 ments intensify the happiness of your neighbours, this 
 itself ought to half reconcile you to accept the disappoint- 
 ments without complaint. You have failed in some im- 
 portant plan you had devised. Now if you will simply 
 remember that your discomfort is the happiness of several 
 quondam friends, then you ought, at least, to consider 
 that even misfortune has its compensation. Someone has 
 been speaking evil of you. Never mind that. Do not 
 forget that when he is talking about you he is letting 
 other people alone. Is not this what Christ meant when 
 He said to his disciples, " Blessed are ye when men shall 
 revile you, and persecute you, and shall say all manner of 
 evil against you falsely, for my sake. Rejoice, and be ex- 
 ceeding glad: for great is your reward in heaven: for so 
 persecuted they the prophets which were before you." 
 
 There is another class of people who simply annoy you. 
 You realise that there is nothing malignant in their con- 
 duct. But all the same they stick pins in you, and when 
 this is done you are almost sure to flinch ; but if you could 
 just remember that when they are sticking these pins in 
 you, they are persuaded that they do it for your good, 
 then you might be more gratefully reconciled to the 
 infliction. 
 
 In many cases these dear souls are guilty of this petty 
 annoyance with the high purpose in view of educating you 
 with respect to some things wherein you are deficient. 
 Perhaps at your Lord's Day service you were not as happy 
 as you might have been. Indeed, you felt the burden of 
 partial failure yourself, and perhaps you are grieving 
 over this very fact^ when one of the members of your 
 
OF LITTLE WORRIES 8i 
 
 church calls to see you and talks the matter over with 
 you. He is, doubtless, perfectly sincere in his desire to 
 do you good. He thinks he knows what will help you. 
 At any rate, he is not economical of advice. He tells you 
 plainly how mortified he was at your indifferent sermon, 
 and especially as he had invited a particular friend to hear 
 you on that occasion. This brother, no doubt, is just as 
 friendly in his advice as the young married woman was in 
 what she said to her husband at the close of his first 
 sermon after the return from their bridal tour. A very 
 large audience was present, many coming out of curiosity 
 to see the new bride. The preacher was a little embar- 
 rassed, and upon the whole did not do himself justice, 
 and probably most preachers would have the same experi- 
 ence. The husband and wife walked home together, and 
 soon after they had fairly started the wife said, " Hus- 
 band, you did not preach well to-day; I was almost 
 mortified at your failure.^' The husband was deeply 
 pained at this unexpected criticism of his wife. He 
 replied by saying : " I know that I made a failure, but 
 I did not expect you to tell me of it." Nothing further 
 was said. When they reached their home the husband 
 took a seat on one side of the room and the wife on the 
 other. Silence like a spectre brooded over the still and 
 pulseless air. Not a word was spoken for several minutes. 
 At last the wife could stand the pressure no longer, and, 
 womanlike, she went over to her husband, put her arm 
 around him, and drawing him to her heart, she said: 
 " My dear, anyway you are sweet if you are not smart." 
 " Yes," said the husband, " I am a sweet fool." 
 
 Now no one will question that the wife meant weU in 
 this case, but at the same time it must be evident to every 
 one that her conduct was very anno3dng to her husband 
 under the circumstances. 
 
82 PREACHER PROBLEMS 
 
 This mistaken kindness, or rather misplaced kindness, 
 is often very annoying, though you are compelled to be- 
 lieve that it is bestowed with the very best intentions. 
 The preacher must become hardened to these untimely 
 criticisms, or else he will go home many a time to sit in 
 a lonely corner of his room, where he will brood in silence 
 on what some one has said to him with no other purpose 
 than to help him in his work. He must learn how to 
 meet these little worries, and when he has learned this 
 lesson, he will come to understand that they are little more 
 than the gnat on the ox's horn and ought not to hinder 
 him very seriously in the great work which he has to do. 
 
XII 
 
 THE PROBLEM OF HOW TO BEGIN A 
 PASTORATE 
 
 " Begin as you can hold out/' is not a bad motto, if it 
 is not interpreted in a too literal sense. The pastor 
 should certainly aim to make a good impression at the 
 start. Much will depend upon this. While he is new 
 to his congregation the minds of his hearers will probably 
 be in a critical attitude towards him, and, consequently, 
 it is all-important that his first sermons should have 
 special care in both their preparation and their delivery. 
 First impressions are generally the most lasting, and this 
 fact emphasises the importance of beginning a ministry 
 so that it will be as free as possible from unfavourable 
 criticism. First things are always important. The first 
 five minutes of a sermon is altogether the most crucial 
 part of the sermon. Just here is where many preachers 
 fail. They stumble along over the first five minutes as 
 if they were feeling their way in the dark, and the con- 
 sequence is the hearers make up their minds that the 
 sermon will not amount to much, and often withdraw 
 their attention, so that it is next to impossible to elicit 
 their interest again, even though the sermon should 
 finally prove to be excellent in every respect. The 
 preacher never recovers from that first five minutes' im- 
 pression, however great his sermon may be from that time 
 to the close. 
 
 The same is true of the first few weeks of a new pastor. 
 These are crucial weeks. Every word and every action 
 of the preacher is carefully studied by his people, and a 
 
 83 
 
84 PREACHER PROBLEMS 
 
 bad impression at this time will probably have its in- 
 fluence throughout his ministry at that place, no matter 
 how long he may remain. 
 
 At the same time he must not overdo the side of excel- 
 lence. He should begin as he can hold out. Some 
 pastors deliver their very best sermons during the first 
 few weeks of their ministry at a place. This is a mistake, 
 as I have already intimated in a previous lecture. It is 
 far better to preach average sermons, unless the pastor's 
 high aim is to make every sermon he preaches the best. 
 This is a fine idea, but probably no one ever attains to 
 it. Some sermons will be inferior to others, even when 
 the best efforts of the preacher have been used to make 
 all of them rank among the best. Assuming that this will 
 be the case with every pastor, it is well for him who is 
 just beginning a new work to begin as he can hold out. 
 Perhaps he should use one or two of his favourite sermons 
 during the first few weeks of his pastorate, but he should 
 hold a number of these in reserve for important occasions, 
 which are sure to arise during the first year of his min- 
 istry. He must not lay himself open to the criticism that 
 he struck twelve right at the beginning of his work. 
 
 Of course he ought to grow, and he will grow if he will 
 use the means which produce growth. These means have 
 been indicated, and need not be repeated here. Some 
 preachers imagine that there is danger of exhausting their 
 sermon material. They might just as well say there is 
 danger of exhausting the Bible, there is danger of ex- 
 hausting nature, there is danger of exhausting human 
 experience. There is danger of exhausting the energy, 
 the patience, and even the conscientious devotion to 
 earnest study, but no danger whatever of exhausting ser- 
 mon material. The more sermons preached by a well- 
 equipped, conscientious student, the more new sermons 
 
OF HOW TO BEGIN A PASTORATE 85 
 
 he can preach. Instead of wondering what shall be his 
 theme for the next sermon he will constantly be perplexed 
 to decide among the many things that are pressing upon 
 his attention. His difficulty will not be sermon material, 
 but sermon time. He will feel the need of preaching 
 every day, and sometimes every hour, in order to tell his 
 people what he wishes to say to them. 
 
 Of course this is somewhat different in the case of 
 young men. They have not the resources to draw upon 
 that older men have. Nevertheless, it is important for 
 even young men to understand that every well thought out 
 sermon is seed sown from which a dozen other sermons 
 may spring. As a matter of fact, sermons ought to grow 
 in a sort of geometrical progression, and they will grow 
 in this manner if everything the preacher reads and does 
 is made to contribute to the one purpose of his life, viz., 
 the augmentation of power in his ministry. 
 
 But there are other things besides the sermons which 
 must be carefully managed during the first few weeks of 
 a pastorate. Much will depend upon the preacher^s at- 
 titude towards his official boards and his congregation as 
 he meets them and has conference with them. No specific 
 rule can be given for the pastor's guidance in respect to 
 this matter. But, speaking broadly, he should always 
 and everywhere aim to be natural, to be his real self. 
 Frankness, if not carried to excess, will always win good 
 opinions. People like to be taken into your confidence. 
 As a rule, you can trust them with respect to all matters 
 that concern your personal relations to them. Of course 
 the preacher need not empty himself to every one whom 
 he meets. He should hold something in reserve. The ad- 
 vice of Bums to his young friend should often be appro- 
 priated by the minister of the Gospel : 
 
 K^ 
 
86 PREACHER PROBLEMS 
 
 "Aye free, off ban' your story tell 
 
 When wi' a bosom crony ; 
 But still keep something to yoursel* 
 
 Ye scarcely tell to ony. 
 Conceal yoursel' as weel's ye can 
 
 Frae critical dissection; 
 But keek through every other man, 
 
 Wi' sharpen'd, slee inspection.'* 
 
 The preacher should be extremely careful not to animad- 
 vert unfavourably upon the habits, customs, and char- 
 acteristics of the people with whom he is associated. The 
 citizens of every little town are jealous of their town's 
 reputation, and will usually resent any criticism which has 
 the appearance of underestimating the high opinion which 
 the citizens have of themselves. Better let them enjoy their 
 self-complacency, though it may seem altogether unreason- 
 able to you. Every crow thinks her young one is the black- 
 est. This is undoubtedly a foolish conceit, but generally it 
 is very harmless if no one antagonises it. But it may not 
 be well to cross the old crow about a matter of so little 
 importance. 
 
 In any case the preacher should not attempt to regulate 
 all the affairs of his neighbourhood, especially during the 
 first few months of his ministry. If he will wait a little 
 while he may have more success than he could possibly 
 have at the beginning; but when he has waited he will 
 probably find more important business to engage his at- 
 tention than an effort to convince the people of his parish 
 that they are not exactly " it.'' 
 
 Whatever else the new pastor may do he must not un- 
 favourably criticise his predecessor. He may find things 
 in a deplorable condition. His predecessor may have had 
 numerous faults, but the new pastor will do well to give 
 all these a wide berth. The predecessor will always have 
 at least a few friends who will be sensitive to any un- 
 
OF HOW TO BEGIN A PASTORATE 87 
 
 favourable criticism upon him, and the new pastor can 
 easily make these sensitive friends his permanent enemies. 
 The word tact is the best word we can use for dealing 
 with such matters. It often happens that a preacher of 
 first-class ability and admirable equipment has utterly 
 failed to achieve success in a most desirable location 
 simply because he exercised little or no common sense in 
 dealing with his people during the first six months of 
 his ministry. 
 
 How long shall a pastorate continue? The answer to 
 this question must be determined by circumstances. All 
 other things being equal, a long pastorate is the best. No 
 one deserves much credit for a reasonable amount of suc- 
 cess during the first year of a ministry at a place. It 
 may be well to partially repeat what I have already said 
 about the first year of a ministry. A preacher's freshness 
 will usually tide him over the first year. The old saying 
 that " A new broom sweeps clean " is especially true of a 
 new pastor. Even his faults will be tolerated during his 
 first year, because his people do not wish to judge of him 
 hastily, and they are always hopeful, during this period, 
 that these faults will not be permanent. Most of his 
 hearers will judge of him charitably with respect to his 
 faults, and as to his virtues, these will be almost exag- 
 gerated for at least one year. However, at the end of this 
 year a different state of things will begin. His freshness 
 will have exhausted itself, while his critics will have ex- 
 hausted their patience. They will now feel at liberty to 
 regard forbearance as no longer a virtue, and they will 
 begin to get in their work. 
 
 All this will happen, no matter how successful his first 
 year's ministry may have been. Of course, if it has been 
 largely fruitless, this fact will augment the growing op- 
 position. But even if his ministry has been a decided 
 
88 PREACHER PROBLEMS 
 
 success, there will be a few of his congregation who will 
 begin to magnify certain apparent defects, and will prob- 
 ably make the whole second year an unpleasant experience 
 for the new pastor. It is scarcely worth while to mention 
 that this fact is owing to the perverseness of human 
 nature. The preacher may have been a perfect saint in 
 all the elements of character, he may at all times 
 have preached admirable sermons, his relations to his 
 people may have been unexceptionable during the whole 
 time of his ministry, but this is not an absolutely certain 
 protection against unfavourable criticism. It is well 
 known that some people are born in the objective case, 
 and consequently they are inclined to object to anything 
 and everything when that particular mood is on them, and 
 with some people it is never off. 
 
 However, it is possible that some of the criticisms are 
 reasonable enough, but speaking generally they will not be 
 made during the first year of the pastor's ministry. It is 
 the second year that seems to be favourable for a thorough 
 sifting of the pastor's qualifications and character. He 
 will now be studied by even considerate members of the 
 church without much respect for delicacy. They will 
 feel that the time has come when he must stand on his 
 own merits, and so they judge of him accordingly. If 
 he can pass through his second year without serious loss 
 of popularity he may reasonably hope that his place is 
 secured. Still, he had better not be too certain about his 
 position until his third year has ended. Indeed, the 
 danger line has not been entirely passed until he reaches 
 his fifth year. If at the end of the fourth year he is 
 firmly established in the affections of his people, he can 
 then with prudence and industry remain as long as he 
 may desire. Every year from this time ought to be a 
 year of growth in assuring his permanency in the place 
 
OF HOW TO BEGIN A PASTORATE 89 
 
 he occupies. At any rate, the crisis will have passed. In 
 some respects he will have made his own constituency. 
 When he first began he had to become adjusted to the 
 church as he found it, but after four years, if his ministry 
 has been fairly successful, he ought to have gathered as 
 many members into the church as he found in it when 
 he began his work. This new membership may now be 
 counted as a strong tower of strength to his ministry, 
 even if some of the old members should become half- 
 hearted in their support. For the most part these new 
 members will hold the balance of power. Their en- 
 thusiasm will more than compensate for the half-in- 
 different attitude of some of the old members, who are 
 not entirely reconciled to a permanent pastorate. 
 
 When this stage is reached the pastor's usefulness has 
 just fairly begun. Of course, he should not leave at a 
 time like this. But this is precisely the time when he 
 is likely to be tempted by offers from other churches. 
 The very fact that he has reached the period we have 
 described is proof to other churches that his services are 
 desirable. Some of these will, doubtless, try to win him 
 away from the place where he is, just because he is be- 
 ginning to exert his most powerful influence. They want 
 a man who can do things. 
 
 By the way, this pastor-stealing is even worse than 
 sheep-stealing, for it is stealing from one's own com- 
 munion. It ought not to be countenanced anywhere. 
 Indeed, no church should communicate with any pastor 
 with a view to securing his removal, without first con- 
 sulting the church of which he is at that time the pastor. 
 It often happens that these courtships go on without the 
 church, which is most interested, knowing anything at 
 all about what has happened, until everything has been 
 settled. When too late to even enter protest, the church 
 
90 PREACHER PROBLEMS 
 
 is made acquainted with the fact that their pastor is going 
 to another field of labour. This whole proceeding, from 
 beginning to end, is unworthy of Christian churches, and 
 preachers themselves ought to refuse to entertain any 
 proposition for removal until their respective churches 
 have been consulted and their consent freely given. 
 
 It now remains to consider the question as to how the 
 pastor should leave a charge when he has decided to make 
 a change. If it is important that he should begin his 
 ministry at a given place in a common-sense way, it is 
 even more important, if possible, that he should leave a 
 pastorate by exercising this common sense in the highest 
 degree. Some preachers, when they find out their use- 
 fulness has ended and that they must, therefore, go some- 
 where else, either at their own option or by intimations 
 from the church, at once grow ugly in their spirit, and 
 even offensive in their manner. This is the very quin- 
 tessence of folly. It does no good to any human soul, and 
 is sure to react upon the pastor and make his departure 
 the most grateful thing that could happen to his people. 
 They will not only be glad when he is gone, but they will 
 be gladder if he never returns to them again. This should 
 not be the case. When a pastor leaves any sphere of work 
 he should go away making every one sorry that he is leav- 
 ing. This fact is not a difficult thing to accomplish, if 
 he will accept the situation gracefully and do what he 
 can to make the task of his successor as easy as possible; 
 in short if he will be a gentleman, as well as a Christian, 
 and manifest gentlemanly characteristics, he will win the 
 respect of even those who have grown tired of him, and 
 will, at the same time, conquer the bitterest opposition 
 there may have been to his ministry. No man should ever 
 leave a pastorate without creating an atmosphere entirely 
 favourable to his visiting his old congregation whenever 
 
OF HOW TO BEGIN A PASTORATE 91 
 
 he wishes to do so. This atmosphere will help him in his 
 new field of labour. If he fights back at the people who 
 he thinks have not treated him as he deserves, he will find 
 that they will follow him with unfriendly criticisms to 
 the place where he has settled. " Forgive and forget '' 
 may be a hard thing to do under certain conditions, but 
 this must always be done when leaving a pastorate where 
 you have not been personally treated according to the 
 highest standard of Christian ethics. In all cases you 
 must remember that even Christians are sometimes weak, 
 and, consequently, the strong must bear the infirmities 
 of the weak. 
 
PART II 
 
 Problems Growing Out of the Modern View 
 of the World 
 
It has been already intimated that the preacher must 
 adapt himself to the age in which he lives, and that he 
 must also seek an environment suitable to his qualifica- 
 tions. The great importance of this suggestion will be 
 especially felt when the preacher is considered in his re- 
 lation to the modern view of the world. This view may 
 be right or it may be wrong. At present, it is not neces- 
 sary to decide definitely this particular point. That there 
 is a modern view and that this is the prevalent view, 
 especially in educated circles, cannot be doubted by those 
 who are in a position to understand the actual trend of 
 things in the modern world. It may be that this view 
 is nothing more than the old view put into modern 
 phraseology. No matter how this is. Phraseology some- 
 times makes all the difference. In any case, it is impossi- 
 ble to treat, with any degree of fulness and thoroughness, 
 the preacher's vital relations without considering the 
 problems which grow out of what is called the modern 
 view of the world. Let us then proceed at once to the 
 discussion of some of these important problems. 
 
XIII 
 
 THE PROBLEM OF A FULCRUM 
 
 This problem at once introduces us to one of the great 
 needs of the world to-day. Archimedes said he could lift 
 the earth from its centre if he could have a suitable 
 fulcrum for his lever. But, alas! the fulcrum could not 
 be found. We are still struggling with the problem 
 which perplexed the Syracusan philosopher. We have a 
 superabundance of levers. Nearly every man has a theory 
 as to how the world can be moved from its centre; but 
 each of these theories is little more than an echo from the 
 cry of despair which was raised by the great mathe- 
 matician when he found that he had no proper fulcrum 
 for his lever. 
 
 Much of our reasoning has no trustworthy starting 
 point; and still less has it any demonstrable starting 
 point. Even mathematics takes for granted nearly every- 
 thing in its initial stages. Its axioms and definitions, 
 for the most part, are accepted upon the principle of 
 faith. Indeed, it is seldom the case that there is ever 
 any questioning of these, even when the science has been 
 practically mastered. As an illustration of what I mean, 
 it may be well to ask: do any of us really know that two 
 and two are four? Doubtless there are those who have 
 satisfied themselves as regards this matter by an appeal 
 to what is called the higher mathematics, but it is 
 probably true that there is not one person in a million 
 who has ever even attempted to work out the prob- 
 lem for himself. But is the answer any less certain on 
 
 95 
 
96 PREACHER PROBLEMS 
 
 this account? Is it necessary that every problem of this 
 kind must be solved by each individual before the truth 
 contained in it may be made practical in the affairs of 
 this life? If such a demand should be made upon our 
 time and patience surely progress would be almost an 
 impossible thing; and, furthermore, there would be no 
 room for the exercise of faith which is, after all, the 
 most potent factor in all the affairs of this world. 
 
 John Stewart Mill has suggested that there may be 
 worlds where two and two are reckoned as five. But 
 whether this be true or not, it must be evident to all who 
 have given the matter sufficient attention to form a correct 
 judgment, that our acceptance of this method of addition 
 is mainly, if not wholly, a matter of faith. Our mothers 
 told us that two and two are four. Our schoolmasters 
 told us the same thing. We heard their statements with 
 unquestioned confidence, and the result is that all our 
 business is now conducted upon the hypothesis that two 
 and two are certainly four. Think of this simple fact 
 for a moment! Think of its unparalleled influence upon 
 the affairs of human life! The faith which makes this 
 problem a reality in the experience of all men forms the 
 most fundamental of all the factors that enter into the 
 business of the world. Suppose that this faith should be 
 unsettled! Suppose that some wise philosopher should 
 be able to convince us that we are all wrong as regards 
 this matter ! Do we not see at once what confusion would 
 soon reign in the commercial world? At present the 
 entire business of the world is conducted upon the 
 hypothesis that undoubtedly two and two are four. This 
 is taken for granted in all our calculations, and conse- 
 quentl}^, if this statement should be seriously questioned, 
 the result would evidently be disastrous to all our com- 
 mercial interests. 
 
OF A FULCRUM 97 
 
 We are undoubtedly great logicians when our premises 
 are all right. As already intimated, we can always move 
 the world from its centre when we have a legitimate 
 fulcrum for our lever. But, after all, much of our reason- 
 ing is like trying to lift ourselves in a basket. In such 
 an effort we push down just as much as we pull up; and 
 consequently, no progress can be made. This illustration 
 will help us to understand that we must have an infallible 
 starting point, lying outside of ourselves and our environ- 
 ment, in order that our reasoning may be absolutely 
 correct. This is the only point of view that will give us 
 conclusions wholly uninfluenced by considerations which 
 usually more or less distort our judgments. Suppose it 
 were possible for any one of us to look at this world from 
 the planet Mars. Can we not at once imagine how this 
 would modify many of our present views of life on the 
 earth? We should then have a fulcrum for our logical 
 lever which would enable us to reach conclusions without 
 feeling the influence of our present earthly environment. 
 This would enable us to form an unbiased judgment with 
 respect to things on the earth. But as we are at present 
 located, our fulcrum is in the basket with which we are 
 trying to lift ourselves, and this fact leaves all our conclu- 
 sions more or less open to legitimate criticism. 
 
 The same line of investigation as regards literature 
 will give practically the same result as that obtained 
 from mathematics. Why do we pronounce the first letter 
 of the alphabet a, the second h, and the third c? Cer- 
 tainly this is not because there is any necessary connection 
 between these signs and the sounds they respectively rep- 
 resent. The letters of the alphabet are quite arbitrary 
 and might stand for any other sounds just as well as 
 those they now represent. In fact, these letters do repre- 
 sent very different sounds in different languages. Why 
 
98 PREACHER PROBLEMS 
 
 then do we give them the sounds commonly used in the 
 English language? Undoubtedly, for no other reason 
 than is found in the fact that our parents and teachers 
 taught us to give to these signs the sounds which we 
 ascribe to them. They told us that the first letter of the 
 alphabet should have the sound of a, the second h, the third 
 Cy and so on to the end of the alphabet, and we were simply 
 fools enough to believe what they said; and this unques- 
 tioning faith enabled us to learn how to talk, how to 
 spell, and how to read, and thus to construct the founda- 
 tion of our education. This is the only legitimate expla- 
 nation; and, this being true, it is evident that our whole 
 literature is practically based upon faith. The process 
 of development is simple enough. We hear, believe, and 
 speak or write. As a matter of fact we do not reason at 
 all as regards these primary things, and yet there is, per- 
 haps, nothing with which we have to do that is more 
 certain than these matters of faith which lie at the very 
 foundation of all intellectual growth. 
 
 At any rate, as already suggested, it cannot be denied 
 that all the business of commerce, which is so prominently 
 characteristic of the present age, is practically conducted 
 upon the faith which affirms that two and two are four, 
 and not from any actual demonstration of the truth of 
 this affirmation that has been brought out by ourselves. 
 It is, likewise, true that the splendid literature of the 
 English language has its origin in, and is built upon, the 
 fact that the letters of the alphabet must be sounded 
 according to the teaching of our parents and school- 
 masters, without the slightest reference whatever to any 
 necessary logical connection between the signs used and 
 the sounds represented. 
 
 I have already intimated that we are great logicians; at 
 least we think we are great logicians; and yet our reason- 
 
OF A FULCRUM 99 
 
 ing, after all, may not be much more conclusive than that 
 of the college boy who had returned home to enjoy a 
 Christmas dinner with his parents. As they seated them- 
 selves at the table, where two nicely roasted ducks oc- 
 cupied a prominent place, the father anxiously inquired 
 of his hopeful son something about the studies he was 
 pursuing at college. The young man, anxious to impress 
 his father with his marvellous learning, told the old gen- 
 tleman that, among other things, he was studying logic. 
 "And pray what is logic ?^' inquired pater familias. 
 " Why, logic," responded the son, " is that science or art 
 by which we are enabled to prove anything. I can prove," 
 continued the youthful Aristotle, " anything I wish by 
 logic. For instance, I can prove that there are three 
 ducks on this table." The old gentleman looked incredu- 
 lous, but commanded the son to proceed. " Well, father," 
 said the son, " is not that one duck ? " pointing to the 
 nearest one. " Yes," said the old gentleman. " And is 
 not that two ducks ? " pointing to the other one. " And 
 do not one and two make three ? " " Certainly, my son." 
 " Then," said the young man, " it evidently follows that 
 there are three ducks on the table, and this is what my logic 
 has demonstrated." *^A11 right," said the father, *^we 
 will put this reasoning to a practical test." Whereupon 
 he placed one of the ducks upon his wife's plate and the 
 other upon his own plate, and then gravely said to his 
 son, "You, my lad, may have the third duck for your 
 logic." 
 
 We laugh at this sophomoric reasoning, and yet some 
 of us seniors are not altogether free from similar absurd- 
 ities. We either play upon our words, or else assume most 
 of our facts. This is more or less true in nearly every 
 department of investigation. Even science is not always 
 consistent. Its very name suggests the impropriety of 
 
loo PREACHER PROBLEMS 
 
 speculating. Nevertheless, it is no longer doubtful that 
 many who claim to be scientists, par excellence^ are, after 
 all, governed more by their own imagination than they 
 are by well-established facts. I am not unreasonable. 
 No one ought to expect intelligent men to confine their 
 thinking to what is already known. There is a peculiar 
 fascination about the undiscovered world, and this of 
 itself is suflBcient to account for every speculative tendency. 
 It is not against the healthful play of the imagination 
 that I make my protest. On the other hand, a legitimate 
 exercise of the imagination is not only agreeable but also 
 eminently useful. We often have to dream before we 
 realise. Besides, life would be altogether too prosaic for 
 endurance if there was no proper place for the imagi- 
 nation. It is not, therefore, a cause for complaint that 
 there is some poetry within the sphere of scientific in- 
 vestigation; but it is a crying evil that this poetry is 
 sometimes called fact, and is practically substituted for 
 what only can be the foundation of trustworthy reasoning. 
 This tendency is especially noticeable in the discussion 
 of biblical questions by scientific men. We have a right 
 to expect better things of them. They are trained to 
 regard matters of fact as of the first importance. Indeed, 
 the inductive method of reasoning is but another name 
 for the scientific method, and this inductive method bases 
 all its conclusions upon well-established facts; and it 
 must be confessed that scientists, in the main, do not 
 trust much to guesswork while they are engaged in the 
 examination of Nature. These gentlemen, however, 
 seem to lose their heads just as soon as they begin to deal 
 with the Bible. What appear to them to be contra- 
 dictions must no longer receive fair treatment. Hence, 
 the inductive method is at once discarded, while the wild- 
 est speculations are regarded as veritable facts. This 
 
OF A FULCRUM loi 
 
 style is certainly very vicious. It leads to a destructive 
 conflict which might easily be avoided if nothing was 
 accepted that cannot be clearly verified. As an illustra- 
 tion of the vagaries of scientific men, when they trust to 
 the imagination rather than to facts, it is only necessary to 
 refer to what Mr. Darwin has said with regard to the 
 origin of man. " I believe,'^ he says, " by considering 
 the embryological structure of man — the homologies 
 which he presents with the lower animals, the rudiments 
 which he retains, and the reversions to which he is liable 
 — we can partly recall in imagination the former con- 
 dition of our early progenitors, and can approximately/ 
 place them in their proper position in the geological 
 series.^' I have emphasised the three words to which 
 special attention is directed, though if I were to quote 
 the whole paragraph it would be evident that his argu- 
 ment is at every point built simply upon assumptions, 
 while the words ^^ probably," " if," " seems," etc., etc., at 
 once suggest the foundation of his whole hypothesis. 
 Surely such reasoning as this cannot be trusted to over- 
 turn the definite and clear-ringing statements of the 
 Bible. 
 
 Equally distressing is the endless guesswork system of 
 many of the Higher Critics. They assume that certain 
 things are prohahly true, and then they go on to draw a 
 conclusion which in their judgment is unquestionably 
 true. The aim of the Higher Criticism is right enough, 
 and no one ought to object to the most vigorous applica- 
 tion of it in examining the claims of the Bible. If there 
 is anything wrong in the Bible, or in any view of the 
 Bible, surely every honest truth-seeker ought to rejoice 
 to have this wrong removed. But we must sharply dis- 
 tinguish between a wrong which is simply assumed and 
 one which lias been proved to be such. Here is the only 
 
102 PREACHER PROBLEMS 
 
 vital question at issue between the Higher Critics and 
 those who refuse to follow them in all their flights of 
 imagination. The traditional view of the Bible may not 
 be able to stand at every point, but this view will never 
 be completely overthrown unless the facts of the case are 
 forthcoming. At present, many of the alleged facts are 
 without sufficient proof, while all the guesswork is really 
 unworthy of a discussion involving such serious conse- 
 quences. What is needed cannot be supplied by dreaming, 
 nor again by building up a series of conclusions on what 
 is little more than a vague probability. 
 
 My plea is for the facts. Let us have all these well 
 established, and then inductions will be in order. Much 
 of the discussion, as now conducted, is wholly illogical, 
 and if the result is not satisfactory to the public our 
 critics will have themselves to blame. These critics will 
 write in vain in favour of a system of teaching the young, 
 based upon the Higher Criticism; for the young, more 
 than others, are influenced by matters of fact. At any 
 rate, it is safe to say that no radical change will take 
 place in our religious teaching until we have unquestion- 
 able facts from which to draw our conclusions. 
 
 These considerations serve well to emphasise the im- 
 portance of a trustworthy fulcrum upon which to place 
 our logical lever. "We have seen that the only fulcrum 
 we can possibly have in our primary investigations is 
 faith; and in this conclusion I am simply echoing the 
 most profound teaching of the ablest thinkers of all ages. 
 
 It is not my purpose to examine carefully the dog- 
 matic deliverances of the schoolmen in either theology or 
 philosophy ; and yet, it may not be altogether out of place, 
 if I call your attention to a few brief statements of some 
 of the greatest theologians and philosophers of the past 
 ages. The celebrated Anselm, in his Proslogion, says: 
 
OF A FULCRUM 103 
 
 "I desire certainly to (scientifically) understand that 
 truth which my heart believes and loves ; yet I do not seek 
 to understand that I may believe, but I believe that I 
 may understand. For I believe the truth, because if I 
 am unbelieving I cannot (philosophically) apprehend." 
 Again he remarks, that " he who does not believe can have 
 no experience, and he who has no experience cannot un- 
 derstand." 
 
 This is undoubtedly sound reasoning. It certainly does 
 not exclude the possibility of scientific analysis; nor does 
 it interfere in the slightest degree with a philosophical 
 apprehension of truth. It simply fixes the starting point 
 or the fulcrum, and this is declared to be faith as contra- 
 distinguished from science. And, yet, in my opinion, 
 faith is not only the foundation of philosophy, but is, in 
 an important sense, the highest expression of philosophy. 
 In saying this I do not wish to specially antagonise the 
 Cartesian axiom, Cogito, ergo sum. I am not so sure 
 that this axiom will not do to start with; and yet if we 
 reverse it, it seems quite as reasonable. Why not say 
 Sum, ergo cogito. Let me illustrate. Suppose I say a 
 wave of the sea heaves, ergo it exists, and than say a 
 wave of the sea exists, therefore, it heaves. Which of 
 these expressions is a better statement of the case? Such 
 nice distinctions are not very profitable, and as a rule 
 they leave the mind confused, and certainly do not settle 
 anjrthing definitely. A far better maxim than either of 
 these is Credo, ut intelligam — "I believe that I may 
 know." 
 
 Quite in harmony with the teaching of Ansehn is that 
 of St. Bernard, who was, perhaps, the greatest and noblest 
 representative of the old-school theologians. In discuss- 
 ing the relations of science and faith, he says : " Science 
 reposes upon reason; faith upon authority. Both, how- 
 
104 PREACHER PROBLEMS 
 
 ever, are in possession of a sure and valid truth; but 
 faith possesses the truth in a close and involuted form, 
 while science possesses it in an open and expanded one. 
 Scientific cognition not only possesses the truth, but the 
 distinct comprehension of it. Faith is a sort of sure 
 and instinctive intimation of truth that is not yet opened 
 up before the mind in clear analysis and outline. How 
 then does faith differ from science? In this, namely, 
 that although faith is not in possession of an uncertain 
 or an invalid truth any more than science is, yet it is in 
 possession of an undeveloped truth, while science has the 
 truth in an unfolded form. Science does not desire to 
 contradict faith; but it desires to cognise with plainness 
 what faith knows with certainty.'' 
 
 Dr. Mansel tells us : " The cardinal point of Sir 
 William Hamilton's system is, the absolute necessity, 
 under any system of philosophy whatever, of acknowl- 
 edging the existence of a sphere of belief beyond the 
 limits of the sphere of thought." 
 
 To these striking quotations I might add the testimony 
 of such eminent thinkers as M. Cousin, Archbishop 
 Whately, Mr. Balfour, and others. But I feel confident 
 that no more testimony is needed in order to establish my 
 fundamental thesis, namely, that most, if not all, of our 
 primary knowledge is based upon faith; and that it is 
 not only true, " without faith we cannot please God," but 
 it is also true, without faith we can make no progress in 
 either religion, science, or philosophy. In short, faith is 
 with respect to everything just what the Apostle to the 
 Hebrews says it is ; it stands under, or " is the founda- 
 tion of things hoped for, the conviction of things not 
 seen." This comprehensive statement makes faith funda- 
 mental, alike in things past, present, and future; and con- 
 sequently it lies at the basis of all our development, 
 
OF A FULCRUM 105 
 
 whether in religion, science, or philosophy. And in view 
 of this fact, it is not remarkable that the Apostle Paul 
 should say, " We walk by faith and not by sight." 
 
 I trust I have been able to make my meaning clear, for 
 I am very anxious to impress my view of this matter upon 
 the attention of those who now hear me. In these days 
 of scientific inquiry there is an ugly tendency to deride 
 faith; at least to minimise its importance; and my object 
 is to show that even science would be utterly helpless 
 were it not for the starting point which faith furnishes; 
 and, even in its highest development, science would soon 
 be a ship without a rudder were it not for its constant 
 recurrence to the axioms and definitions which have been 
 received wholly upon the principle of faith. This being 
 true, Sir Bulwer Lytton was justified in saying : " Strike 
 from mankind the principle of faith, and men would have 
 no more history than a flock of sheep." 
 
 In view of the foregoing considerations it seems to me 
 that faith must be regarded as fundamental in all our 
 reasoning, and it therefore furnishes us with the fulcrum 
 for which we have been seeking. Undoubtedly we must 
 have some trustworthy starting point, or else it is impos- 
 sible to reason at all with any certainty as to our conclu- 
 sions. In our helplessness, on account of our limited 
 vision, faith comes to our relief the moment that sight 
 fails us, and hence it is eminently true in everjrthing as 
 in religion that *^ we walk by faith and not by sight," 
 though in some things sight has a farther reach than it 
 has in others. From a scientific point of view faith is 
 often regarded as an obtrusive interloper, but as a matter 
 of fact science itself would consist simply of a hopeless 
 jumble of words, without any definite meaning whatever, 
 were it not for the very faith which the laboratory discards 
 so unceremoniously. 
 
io6 PREACHER PROBLEMS 
 
 But faith is not only fundamental in all our reasoning, 
 but it also marks very emphatically man's limitations, 
 and fixes definitely the boundary line of his investigations. 
 The Psalmist tells us that man was created " a little 
 lower than God" This is a very suggestive statement. 
 Were it not for that space between God and man, man 
 would be without any limitations whatever. He would 
 be practically equal with God, and would therefore be 
 omniscient as well as omnipotent. But it is that space 
 which marks his inferiority and fixes his limitations; and 
 it is precisely that space which separates him from God, 
 which measures the exact sphere of faith. It is in this 
 domain that faith reigns supreme. It is just here where 
 it exercises supreme authority, and supplements man's 
 weakness by bridging over the distance which separates 
 him from God. By faith man is able to cross this chasm 
 of the unknown and have communion with the invisible 
 and the infinite. 
 
 From this point of view faith becomes a constant sign 
 of man's weakness, and is practically the only possible 
 means by which man can become strong in the Lord and 
 in the power of his might. No wonder the Apostle, in his 
 letter to the Hebrews, should tell us of the wonders that 
 men have performed through the aid which faith gives 
 to them. After enumerating a long list of heroes, who 
 through faith accomplished mighty deeds, the Apostle con- 
 cludes by saying: 
 
 " And what shall I more say? for the time would fail 
 me to tell of Gideon, and of Barak, and of Samson, and 
 of Jepthae; of David also, and Samuel, and of the 
 prophets ; 
 
 " Who through faith subdued kingdoms, wrought right- 
 eousness, obtained promises, stopped the noDuths of lions, 
 
 " Quenched the violence of fire, escaped the edge of the 
 
OF A FULCRUM 107 
 
 sword, out of weakness were made strong, waxed valiant 
 in fight, turned to flight the armies of the aliens." 
 
 With such a fulcrum as this for our lever, and such a 
 guide as this for our sight, and such an inspiration as 
 this for our courage, we may now enter upon the investi- 
 gation of the great questions which lie before us, and 
 which must more or less occupy the attention of every 
 well-equipped minister of the Gospel who assumes to keep 
 in touch with the great questions which are to the fore in 
 this inquiring, active, and earnest twentieth century age. 
 
THE PEOBLEM OP SCIENCE 
 
 From one point of view the problem of science has no 
 necessary troublesome relation to the preacher's work. It 
 is the duty of the preacher, and it ought to be his high 
 ambition, to study carefully and reverently nature and 
 nature's laws. There is a point of view, however, from 
 which the introduction of science may possibly precipi- 
 tate a conflict as regards faith. 
 
 I wish to state with the utmost frankness, before pro- 
 ceeding any further with this subject, that I do not believe 
 there are any just grounds for bringing science and faith 
 into antagonism. The same God who made the universe 
 made the Bible, and He made the Bible very much in the 
 same way that He made the universe. He used instru- 
 mentalities in producing both. He worked through laws, 
 and these are as apparent in one case as in the other. It 
 is true that " science falsely so-called " may antagonise 
 the faith, and a perverted faith may antagonise a per- 
 fectly true science; but a true faith and a true science 
 must necessarily be in harmony when they are both well 
 understood, and are placed in their proper relations 
 towards each other. 
 
 Just here is where much of the difficulty which is sup- 
 posed to exist as regards science and faith finds its origin. 
 Many do not understand science, or else give to it a place i 
 which it cannot legitimately occupy. It is equally true 
 that many do not understand the faith, or the religion 
 of the Bible, or else they insist that this faith shall become 
 
 108 
 
OF SCIENCE 109 
 
 perfectly blind to all the teaching of science. However, 
 these extreme views must be abandoned, if we would have 
 an irenicon between the two great factors in the problem 
 now under consideration. 
 
 We have already seen how important faith is as a fun- 
 damental principle in our lives, and how we must accept 
 with equal respect the well-established teaching of science. 
 I use the phrase "well-established" advisedly. We dare 
 not disturb our faith with mere guesses. The very word 
 science entirely precludes the notion that the guesses can 
 be trusted. We must Tcnow things before we can speak 
 confidently with respect to the teaching of science. Never- 
 theless, this is precisely where many are inconsistent. 
 They protest against accepting truth which cannot be 
 demonstrated by the usual scientific methods, and yet 
 as a matter of fact they virtually accept very much that 
 has little more basis than a speculative imagination. 
 
 Of course much might be said on the same grounds 
 against theologians. They are also fond of speculation, 
 and they often indulge in this without any facts whatever 
 to justify either their premises or conclusions. 
 
 But these are habits of mind and not characteristics of 
 either science or faith. What men do is one thing; what 
 they ougM to do is quite another thing. What is true 
 is true wherever it is found, no matter whether it be in 
 the sphere of science or religion, and what is false is false 
 whether it is found in hell or in heaven. 
 
 From an important point of view faith and science are 
 one. They form the subject and predicate of a sentence 
 of which religion is the copulative. This binds them to- 
 gether, and they meet in it, not as enemies, but as ardent 
 friends. It is, however, claimed by some that at least in 
 three respects there is an irreconcilable conflict between 
 science and faith. It may be well to examine somewhat 
 
no PREACHER PROBLEMS 
 
 carefully this contention, as it cannot be denied that those 
 who take this position are somewhat influential, especially 
 in educational circles. 
 
 It is a fact, I think, and a fact, too, of great significance, 
 that this antagonism between science and faith finds its 
 chief support in our colleges and universities. No doubt 
 the breach between science and faith within our educa- 
 tional institutions has been accentuated beyond what the 
 facts will justify. Nevertheless, after making due allow- 
 ance for exaggeration, it is still true that much of the 
 scepticism of the present time finds its chief support pre- 
 cisely where it ought to receive its complete overthrow. 
 Our educational institutions ought to stand for a rational 
 faith in opposition to all superstition on one side and 
 " science so-called " on the other ; and I am personally 
 fully persuaded that the present tendency on the subject 
 is in the right direction, and consequently the day may 
 not be far distant when our colleges and universities will 
 become the most pronounced centres of an influence in 
 favour of the religion of the Bible. At any rate it is well 
 for us to note the points of apparent conflict between 
 science and religion that our preachers at least may 
 understand clearly what they will have to contend with 
 in adjusting their work to what has been called the modern 
 view of the world. Let us note the following as some of 
 the special points of the supposed conflict between science 
 and religion. 
 
 (1) There is supposed to be an irreconcilable conflict 
 between the doctrine of evolution and the teaching of the 
 Bible; but this supposed conflict is based entirely upon 
 suppositions which are not necessarily true. Before this 
 matter can be determined with any satisfactory assurance, 
 it is necessary for us to know precisely what is meant by 
 the doctrine of evolution and what is meant by the teach- 
 
OF SCIENCE III 
 
 ing of the Bible. There is undoubtedly an irreconcilable 
 conflict between some definitions of evolution and some 
 definitions of Bible teaching. But, as has already been 
 intimated, both of these may be wrong, and consequently 
 we cannot proceed with any reasonable certainty toward 
 conclusions, as regards the matter under consideration, 
 until we have a clearly defined statement of what are the 
 things that are supposed to be in conflict. It is well 
 known that evolution is somewhat like a celebrated doc- 
 tor's fits. Curing fits was his specialty, and when sent 
 for to treat a case of typhoid fever, he frankly stated that 
 he knew very little about the treatment of fever, but if 
 he could turn the disease into fits, he was quite sure he 
 could cure the patient, as he was " death on fits." Now 
 there are a few scientific doctors who claim to be able to 
 cure all the discords in the universe whenever they can 
 turn them into evolution, for they are great on evolution. 
 With them this is the omnipotent key which unlocks all 
 mysteries, explains all difficulties, and brings harmony 
 out of all seeming discords. It is true that these doctors 
 differ among themselves as to what evolution is, but they 
 all agree that no matter what it is, it is the sovereign 
 remedy for all the disorders in the universe. 
 
 But however this may be, it seems to me the time has 
 come when no one should be frightened at the word evo- 
 lution. It is quite harmless when it is properly defined 
 and wisely used, but it must not be allowed to mean any 
 or everything. It must not be allowed to occupy the posi- 
 tion that the term "fits" did in the case of the doctor 
 to whom reference has been made. When considered from 
 a proper point of view I think we are all evolutionists. 
 Prof. Le Conte's definition is very popular with theistic 
 evolutionists; but in my judgment his definition needs 
 considerable amendment before it can be entirely satis- 
 
112 PREACHER PROBLEMS 
 
 factory. He says, " Evolution is continuous progressive 
 change, according to certain laws and by means of resident 
 forces." But this definition does not account for the laws, 
 nor the resident forces. It is furthermore doubtful what 
 is meant by " continuous progressive change." According 
 to some of the ablest writers on the subject it is conceded 
 that this " jtrogressive change" is "continuous" only 
 through certain fixed periods, and that at the end of these 
 periods there is a definite " break," after which a new 
 period begins. This is practically the position of Dr. 
 Alfred Russel Wallace, and it is also the position of 
 many other able writers on the subject. 
 
 It may be impossible to construct a definition of evolu- 
 tion which will be entirely satisfactory to all who are 
 concerned in the controversy between science and religion; 
 but in my recent book, entitled " Man Preparing For 
 Other Worlds," I have amended Le Conte's definition, so 
 that it seems to me the whole ground is practically cov- 
 ered. The following is my definition : " Evolution is 
 continuous progressive change through certain fixed 
 periods, according to certain laws and by means of resi- 
 dent forces, which laws and forces are supplied, put into 
 operation and controlled by an intelligent, supernatural 
 agent." This definition makes up for the defects in Prof. 
 Le Conte's. His fails to recognise any place for miracle, 
 and yet without such recognition it is impossible to 
 account for many facts that cannot be disputed. How- 
 ever, if it is allowed that " continuous progressive change " 
 may be broken at the end of certain periods, and then a 
 new start taken, with an added element of power from 
 without, this reasonable concession will do much to clarify 
 the atmosphere and also remove many difficulties which 
 otherwise would be encountered. 
 
 The old doctrine of evolution, as set forth by Darwin, 
 
OF SCIENCE 113 
 
 Spencer, and others, is no longer seriously entertained by 
 either well-informed scientists or theologians. It has 
 always been felt that some definite, unmistakable starting 
 point must be assured before any progress whatever can 
 be made in arriving at trustworthy conclusions with regard 
 to either the origin of the universe or the laws by which 
 it is governed. It does not help us much to say that the 
 oak comes from the acorn, and then in turn to say the 
 acorn comes from the oak. This reasoning will have 
 no place in any system of logic where intelligence is ad- 
 mitted as an important factor. But it is precisely by this 
 method of reasoning that freshmen and sophomores, and 
 I am sorry to include some of their professors also, are 
 wont to deride the notion of theistic evolution while 
 virtually contradicting the old Latin truism : "" Ex nihilo 
 nihil fit" — Out of nothing nothing comes. 
 
 Now how shall the preacher deal with this question of 
 evolution? Doubtless some will say he ought not to deal 
 with it at all; he ought to let it alone. But a thing 
 that is in the air cannot always be let alone. However, in 
 this case there is no need that evolution should be let alone. 
 It gives a helpful view of the universe, and is equally 
 important as a key to the moral government of God. But 
 we must know what we mean when we talk about evolu- 
 tion, and we must mean the right thing. A wild, specu- 
 lative tendency with respect to the origin of things, or 
 even as regards the way things are managed, should be 
 avoided. Nor is it worth while to be always or even fre- 
 quently explaining the how of things. The preacher 
 should stick to the fads, whatever these may be, and he 
 need not trouble himself very much in order to explain 
 these facts, especially when any explanation may be open 
 to serious objection. Speaking broadly, it is best not to 
 raise questions of doubtful disputation which engender 
 
114 PREACHER PROBLEMS 
 
 strife rather than edification and harmony. A preacher 
 may take a great many things for granted, when, if an 
 attempt was made to explain them, he would find in his 
 audience many objectors. In the main the preacher should 
 confine himself to facts, and when he does this he will 
 not have much difiBculty with evolution. 
 
 One thing, however, he should constantly keep in view. 
 He should never lose sight of the important consideration 
 that when he can state his theological conceptions in the 
 language of science he ought to do so, for this will help 
 him to be understood by a large class of people who, for 
 the most part, are mystified by theological terms. Indeed, 
 our theological terms very generally need a reincarnation, 
 or at any rate, to have a rest, while terms which express 
 the current ideas of modern life ought to be substituted 
 for them. This whole matter of terms needs careful con- 
 sideration. At present it is sufiicient to say that when 
 our theological terms shall be made to correspond to those 
 used by men of science and men in the commercial world, 
 it is probable that much of the apparent antagonism be- 
 tween religion and modern life will cease to exist. Any 
 way, the preacher must use such terms in his pulpit 
 ministrations as will reduce this antagonism as much as 
 possible. He has no right to use his pulpit opportunity 
 to propagate some side issue, or some theory, whether sci- 
 entific or not, when he knows, by doing so, he will only 
 widen the breach between science and religion. He should 
 do everything in his power to bring these two into har- 
 mony, and this can certainly be done by insisting upon a 
 sensible irenicon, for there is undoubtedly no real conflict 
 between what nature teaches and what the Bible teaches. 
 
 Another point of apparent conflict between science and 
 religion is where the respective historical records of science 
 and religion are involved. In other words, the testimony 
 
OF SCIENCE 115 
 
 of the rocks is supposed to contradict the testimony of 
 the Bible, as regards the story of creation as well as other 
 things. It is assumed by some distinguished scientists 
 that the first chapter of Genesis cannot be accepted as 
 trustworthy history, and some theologians, in order to 
 meet the objection of scientists, have been willing, as I 
 believe, to concede the demands of these scientists, and 
 consequently have constructed various theories with re- 
 spect to the Bible story of creation so as to satisfy the 
 conditions of the case. 
 
 At present, perhaps, the most popular theory is the one 
 which assumes that the first chapter of Genesis is prac- 
 tically poetry; at any rate it is not history; it is at least 
 allegorical. The basis of this remarkable concession is 
 that the Bible story of creation is not intended to be 
 history, but simply a graphic presentation for the purpose 
 of teaching religion rather than science. 
 
 Now this seems to me to be a weak defence of a bad 
 cause. It may be that the language iised in the graphic 
 description in Genesis ought not to be interpreted in the 
 light of our Western ideas without due consideration for 
 the habits of oriental languages. However, it is by no 
 means certain that even this precaution should be observed 
 with respect to the first chapter of Genesis. While the 
 style of this chapter is highly picturesque, and sometimes 
 marvellously sublime, it is very doubtful whether any one 
 can ever show conclusively that this language must be 
 accepted as only metaphor without any substantial his- 
 torical basis. My own conviction is that it is a concise, 
 beautiful, and wholly trustworthy statement of the origin, 
 lapse, and final reconstruction of the universe. I make 
 this statement with emphasis advisedly. I believe I know 
 the ground on which I stand, and I feel confident that 
 it is solid ground. Furthermore, I feel just as confident 
 
ii6 PREACHER PROBLEMS 
 
 that it is the only ground that will stand a thorough inves- 
 tigation of all the facts of the case. 
 
 It will help to understand my meaning if we consider 
 the first chapter of Genesis as embracing three distinct 
 periods, viz.: 
 
 (1) The creative period. 
 
 (2) The chaotic period. 
 
 (3) The organic period. 
 
 It seems to me that all these periods are distinctly 
 marked in the chapter. Indeed, without such division as 
 I have made it is impossible to see the beautiful harmony 
 and the orderly development which the chapter clearly 
 teaches, when understood. 
 
 Let us consider these periods separately. 
 
 (1) The creative period. The first verse simply states 
 a fact, viz., that the heavens and the earth were in 
 the beginning created by God. Now when this " begin- 
 ning '^ was no one can tell, nor is it necessary for us to 
 know. It may have been millions of years ago, and it 
 may have been only a few thousand years ago. With God 
 one day is as a thousand years, and a thousand years as 
 one day. We need not trouble ourselves about time 
 when we are dealing with the infinite. When we do so we 
 are certain to confuse ourselves as well as the facts of 
 both nature and the Bible. The special thing that the 
 preacher needs to emphasise is that in " the beginning,'^ 
 whenever that was, the whole cosmos was created by 
 God. This much must be clearly accepted as a starting 
 point in order to make any progress whatever in dis- 
 cussing the origin and history of the universe. 
 
 (2) The chaotic period. The language of the second 
 verse may be rendered somewhat differently from what 
 it is in many of our versions. The Hebrew may be trans- 
 lated as follows : " The earth had become waste and wild, 
 
OF SCIENCE 117 
 
 and darkness was upon the face of the great abyss/' This 
 language clearly indicates that there had been an over- 
 throw, after God had created the heavens and the earth. 
 In other words, the creative period was followed by one 
 of chaos, when darkness brooded over the face of the 
 great abyss. Now just how this overthrow was effected 
 we are left entirely to conjecture, as there is not even a 
 hint with respect to the cause of it. However, it will help 
 us to remember that the history here is intended to be 
 very concise. Whole aeons are included in a single sen- 
 tence. Nevertheless, it may be well to remember that this 
 great overthrow of the physical universe is quite in har- 
 mony with the law of progression, as we find it in subse- 
 quent history. The fall of man in Eden, the destruction 
 of the world by a flood, and the death of all men, are 
 examples of the same method of the divine government. 
 It seems to be a law of the universe that everything 
 must pass through a certain overthrow, or collapse, before 
 it can reach the highest point of development. " That 
 which thou sowest is not quickened except it die.'' Blessed 
 is the man who has the grace to fail, for when he rises 
 out of this, he will have gained immensely by the struggle 
 through which he has passed. Truly may we say that all 
 history does emphasise the fact that the darkest hour is 
 just before day. " A corn of wheat, unless it dies, abides 
 alone; but if it dies it brings forth much fruit." The 
 chaotic period of darkness was followed by the period of 
 light, the consideration of which may now be taken up. 
 
 (3) The organic period. This period was introduced 
 by the dissipation of darkness through that sublime fiat 
 with which the organic period began. " God said let 
 there be light, and light was." The successive steps of 
 this organic period are all distinctly marked, involving 
 at least three definite creative acts, viz., the creation of 
 
Ii8 PREACHER PROBLEMS 
 
 vitality^ the creation of consciousness, and the creation of 
 spirituality. The first of these was created on the third 
 day, and the second on the fifth day, and the third on the 
 sixth day. 
 
 Now all this is in harmony with what science teaches. 
 In fact, it is doubtful whether one hundred of the most 
 distinguished geologists of the present day could come 
 together and formulate, in the same space, so intelligent 
 and truthful account of the origin and development of 
 the universe as is given in the first chapter of Genesis. 
 But supposing that there may be some things in this chap- 
 ter not quite in harmony with the present accepted views 
 of geologists, is it not easier to believe that there is some- 
 thing wrong in our facts as to either the Bible or nature, 
 or both, than that the first chapter of Genesis is simply 
 poetry or fable or a piece of guesswork? The science of 
 geology is only about a hundred years old, and conse- 
 quently the writer of Genesis could not have known 
 anything about it. Now is it not inconceivable that this 
 writer could have produced such a record as he has given 
 unless he was in some way divinely guided to state the 
 facts as he has done? In short, the first chapter of Gene- 
 sis is the miracle of miracles, if it must be regarded as 
 a piece of guesswork, and he who can believe that such 
 is its character is credulous enough to believe anything 
 under the sun when it suits his convenience to do so. 
 But it is certainly the very quintessence of absurdity to 
 suppose that the author of Genesis could have written the 
 account we have in our possession without some trust- 
 worthy guidance either of history or inspiration, since he 
 evidently knew nothing about the science of geology as 
 we now possess it. Consequently it is much easier, from 
 even the standpoint of science, to believe that the writer 
 was divinely guided than that he was capable of guessing 
 
OF SCIENCE 119 
 
 the facts that he has given us, even though some of these 
 do not seem to quite harmonise at every point with what 
 we to-day know of geology. If, in a few things, a com- 
 plete irenicon between science and the Bible has not been 
 quite established, is it not better to wait for a fuller knowl- 
 edge of both science and the Bible than to reject the Bible 
 with so much truth in it and accept of science even when 
 there is so little in it out of harmony with divine reve- 
 lation ? 
 
 But the preacher has to do mainly with the Christian 
 religion, and it may be well, therefore, to notice wherein 
 this religion seems to be open to attack from the scientific 
 point of view. 
 
 The three great facts of the Christian religion are, 
 
 (1) The existence and oversight of a personal God; 
 
 (2) The redemptive work of Christ; 
 
 (3) The life everlasting. 
 
 Let us now briefly consider these in reference to the teach- 
 ing of science. Evidently science does not contradict the 
 existence and supervision of the universe by a personal 
 God. But as the scientist deals with simply the laws of 
 nature, he may conclude, and often does conclude, that 
 these laws are responsible for everything that exists as 
 well as the manner of its existence. But this is a non 
 sequitur, and is unworthy of those who make the state- 
 ment. It is perfectly true that the reign of law is seen 
 everywhere, that is if we mean by the reign of law, 
 that law actually exists everywhere. But if we mean that 
 laws have power in themselves, independent of the 
 author of these laws, to create anything, then the phrase 
 " reign of law " is entirely misleading. Law does not 
 create anything; it is simply the method by which the 
 governor acts. Law is entirely inoperative, if left to 
 itself. That is precisely why there are three distinct 
 
120 PREACHER PROBLEMS 
 
 branches in our own government; viz., the Legislative, 
 Judicial, and Executive. The Legislative department 
 makes the laws, the Judicial department interprets them, 
 and the Executive department executes them. Without 
 the Executive all our laws would be inoperative. As 
 regards the divine government, God makes the laws, in- 
 terprets them, and executes them. He unites in himself 
 the Legislative, Judicial, and Executive departments of 
 government. 
 
 It is just here where many scientists go astray. They 
 try to explain the origin of things by the existence of laws, 
 without accounting for how these laws came into exist- 
 ence or by what force they are operated. It is like saying 
 a watch will run by its mainspring without accounting 
 for the creation of the mainspring and the personal super- 
 vision which winds the watch every day. 
 
 It is freely conceded that at this point much of the 
 scepticism of the present day finds its beginning. But 
 there is no need for this at all, even from a scientific point 
 of view. The most that scientists can say with respect 
 to this matter is that the existence and supervision of a 
 God may not be satisfactorily demonstrated in the labora- 
 tory. But this ought not to be expected. God is not of 
 the nature that He can be subjected to the test of crucibles 
 and retorts. It is just here where faith comes in and 
 supplies what science is impotent to give us. 
 
 The preacher must not try to prove too much. A robust 
 faith will be worth more to him frequently than all the 
 science of the books. He needs to believe much of even 
 the simplest things. 
 
 (2) The redemptive work of Christ. The word of the 
 cross is still a stumbling block to the Jew and foolish- 
 ness to the Greek. The rationalistic spirit that rejected 
 the redemptive work of Christ at Corinth is still an im- 
 
OF SCIENCE 121 
 
 portant factor in the modern world. Science really has 
 nothing to do with this subject ; but in spite of all protests 
 scientists will meddle with that which does not properly 
 belong to the sphere of their investigations. It must be ad- 
 mitted that the habit of mind which a scientist forms is 
 not easily checked when it reaches the bounds of material 
 things. It seeks to go further, and often presses its 
 inquiries beyond its legitimate domain. Theology does 
 the same thing. It seeks to regulate the possibilities of 
 science by its own dimensions. Both of these habits are 
 likely to lead to illegitimate conclusions. 
 
 It is diflBcult for a scientist, who subjects everything 
 to physical tests, to understand the nature of moral evil 
 or how this must be dealt with in order to overcome its 
 influence in the progressive development of the world. 
 Nevertheless, there is nothing in the well-established laws 
 of nature which in any way contradicts the Bible doctrine 
 of sin. The groaning of nature itself, to use the impres- 
 sive figure of the Apostle Paul, and the pathetic waiting 
 for the deliverance of the creation from the bondage of 
 corruption, go far to prove that sin is in the world and 
 must be dealt with in some way in order that its ravages 
 may be stopped. 
 
 Now there are only three ways in which sin can be 
 dealt with, so far as I can see. 
 
 In the first place, sin may he let alone. In this case 
 men will grow worse and worse and the world will become 
 more and more degraded. This is an alternative which 
 cannot be accepted by any reasonable man. That sin 
 is here producing its fruits no one will seriously question; 
 and it is equally certain that, if let alone, its consequences 
 will be evil and that continually. 
 
 In the second place, sin may he punished. This was 
 largely the divine method under the Jewish dispensation. 
 
122 PREACHER PROBLEMS 
 
 This punishment went so far as to take the children of 
 Israel into captivity and subject them to an exile in a 
 strange land. In fact, until the coming of Christ the 
 main effort was to restrain sin rather than to put it away. 
 The law simply revealed sin, and then punished it, but 
 did not eradicate it or provide a permanent cure for it. 
 
 In the third place, sin may he pardoned. This is the 
 Christian way of dealing with it. Just here we meet the 
 redemptive work of Christ. " He became sin for us, who 
 knew no sin, that we might be made the righteousness of 
 God in Him.'' 
 
 But it is exactly at this point where what is called 
 scientific scepticism begins to make its strongest protest. 
 This scepticism will not accept the doctrine of the atone- 
 ment. It utterly refuses to believe that the sacrifice of 
 Christ was necessary in order to- the salvation of the world; 
 hence the preaching of the cross, or the word of the cross, 
 is to them who perish foolishness, but to us, who are 
 saved, it is both the power of God and the wisdom of God. 
 
 It is just at this point where the preacher will find one 
 of his toughest problems, and it is a problem with which 
 he must deal in order to satisfy some who will attend his 
 ministry. Nevertheless, it is a problem which he must 
 handle with great care. Really there is nothing in it, 
 from the Christian point of view, that in the slightest 
 degree contradicts any well-established fact in nature. 
 On the contrary it may be asserted with confidence that 
 the word of the cross is itself in perfect line with the 
 whole working of nature, and that, therefore, the redemp- 
 tive work of Christ is thoroughly in harmony with the 
 laws of nature, so far as we are able to comprehend these 
 laws. It may be that the subject of the atonement is too 
 deep for the finite mind to fathom; but the same may 
 be said of the physical universe. There is much in the 
 
OF SCIENCE 123 
 
 world immediately about us that is just as great a mystery 
 as anything connected with the salvation of souls. How- 
 ever, it is comforting to know that gradually even nature 
 is yielding up her secrets, and that all these secrets, when 
 revealed to us, only accentuate the beautiful harmony 
 which exists everywhere in all the works of God, whether 
 in creation, providence, or redemption. 
 
 (3) The Life Everlasting. This is perhaps the most 
 distinguishing characteristic of Christianity wherein it 
 seems to come in conflict with the teaching of science. It 
 is easier to believe in the existence and supervision of a 
 personal God, and also the redemptive work of Christ, 
 than to believe in the resurrection of the dead. The doc- 
 trine of immortality has been a cardinal belief among men 
 since at least the dawn of history, though this belief has 
 varied much in its forms of expression, and in some cases 
 it is scarcely entitled to be called a belief at all. But it 
 remained for Christianity to proclaim the startling doc- 
 trine of the resurrection, and this is based chiefly upon 
 the fact that the Founder of Christianity was raised from 
 the dead. The Apostle Paul makes this very clear in the 
 15th chapter of 1 Corinthians. He frankly admits that 
 if Christ was not raised from the dead then our faith is 
 vain and we are yet in our sins. From this point of view 
 it is evident that the resurrection of Christ must be predi- 
 cated before his redemptive work can be regarded as effec- 
 tive. Hence the three great fundamental facts of the 
 Gospel, viz., the death of Christ for our sins, according 
 to the Scriptures, his burial, and his resurrection from 
 the dead on the third day, according to the Scriptures, 
 must be affirmed at all times and everywhere, in order 
 to proclaim the fulness of the Gospel message. But 
 science sees the body decay and return to its mother dust. 
 It does not see it raised from the dead in any such manner 
 
124 PREACHER PROBLEMS 
 
 as makes certain the life everlasting; and consequently it 
 is just at this point that science hesitates with respect to the 
 future life. 
 
 But why this hesitation ? " Why should it be thought 
 a thing incredible that God should raise the dead ? " 
 When a personal God is postulated there ought to be little 
 difficulty in accepting the doctrine of the resurrection. 
 Indeed, there is much in the teaching of science which 
 strongly suggests the possibility and even the probability 
 of the life everlasting. In nature, death is only a 
 change — there is really no annihilation. All the processes 
 of nature go through death and resurrection. The way 
 to life is always by death. Truly has it been said : 
 
 "Life ever more is fed by death 
 In earth and sea and sky ; 
 And that a rose may breathe its breath^ 
 Something must die." 
 
 Nevertheless, it is important for us to maintain that the 
 Christian doctrine of the resurrection is based upon faith, 
 and that it is none the less certain on that account. We 
 have already seen that " faith is the foundation of things 
 hoped for — the conviction of things not seen,^' and with- 
 out this faith it is perhaps impossible for any one to be 
 fully assured with respect to the life everlasting. Belief 
 in the resurrection of the dead is after all based upon tes- 
 timony. This testimony, when thoroughly sifted, is over- 
 whelmingly conclusive. Undoubtedly there is nothing in 
 the doctrine of the resurrection which is contrary to 
 science, though it is possible for those who do not believe 
 the testimony of the Bible to become at least agnostics 
 with regard to the resurrection of the dead; but agnosti- 
 cism is not science; it is simply a negation, and conse- 
 quently does not affirm anything. 
 
OF SCIENCE 125 
 
 However, the preacher will find that he will be com- 
 pelled to deal with the problems suggested by the Chris- 
 tian affirmation concerning the existence of a personal 
 God, the redemptive work of Christ, and the life everlast- 
 ing. Still, it may be well for him to remember that, after 
 all, the breach between science and faith is not so great 
 as some would make believe. Since the time when Prof. 
 Christlieb published his splendid work on " Modern 
 Doubt and Christian Belief," the chasm between science 
 and religion has been perceptibly bridged over, and there 
 is now among the most thoughtful men a very decided 
 belief that the time is not far distant when a satisfactory 
 irenicon will be accepted by both parties to the contro- 
 versy, and that ultimately both science and religion will 
 become, what they ought to be, coordinates and helpers 
 in the great work of saving and beautifying the world. 
 
 It should also be remembered that the breach between 
 science and faith never has been so wide as noisy sceptics 
 have indicated. As a matter of fact, the great scientific 
 men of the world are neither irreligious nor even un-Chris- 
 tian. Eecently Dr. Dennert, of Berlin, collected informa- 
 tion concerning 300 prominent men of science in ancient 
 and modern times. He found that 242 of these believed 
 in God, 38 gave no information whatever as to their 
 belief, 15 were either agnostics or inclined to disbelief, 
 and only five avowed themselves to be anti-Christian ma- 
 terialists. 
 
 This is a startling induction, but it goes to show that 
 even five noisy sceptics can make half of the Christian 
 world believe that the religion of Christ is rapidly giving 
 way before the onward march of science; and this, too, 
 right in the face of the fact that in no other period of the 
 history of Christianity have there been such rapid strides 
 made in achieving unmistakable triumphs as at the pres- 
 
126 PREACHER PROBLEMS 
 
 ent time. Facts are said to be stubborn things, and when 
 the claims of scepticism are subjected to the real facts of 
 the case, there is certainly nothing in the present outlook 
 to discourage even the timid with respect to the ultimate 
 success of the Christianity of the New Testament. The 
 one thing the preacher needs to do is to stick to his 
 guns, keep on the firing-line; and while he should wel- 
 come every real scientific discovery as a part of his equip- 
 ment for service, he should, at the same time, keep 
 prominently in his own heart and also before his people 
 the transcendent and glorious, fact that the religion of 
 Christ is, first of all, a religion of faith, and not specially 
 of science. 
 
XV 
 
 PHILOSOPHICAL PEOBLEMS 
 
 Philosophy is as old as the human race. With the first 
 dawn of reasoning is born the everlasting why. Men will 
 ask questions. The thirst for knowledge has been both 
 the shame and glory of mankind. It was this thirst that 
 precipitated the tragedy in Eden. But this was seeking 
 for illegitimate knowledge. As the ruin came by using 
 a good thing unlawfully, the rescue must come by using 
 the same thing lawfully. There was not so much in the 
 thing itself by which our first parents were tempted, as 
 in the illegitimate use of that thing. It had been for- 
 bidden, and the partaking of the fruit of the tree of the 
 knowledge of good and evil was a clear and unequivocal dis- 
 obedience of the divine command. God had said that of 
 the fruit of this tree they should not eat, and He had 
 given no reason why this fruit should be prohibited, ex- 
 cept that an evil result would follow. The serpent at 
 once became a philosopher, and presented his reasons why 
 the command of God should be disobeyed. 
 
 Here is just where we find the key to all philosophic 
 questions. As long as our inquiries are legitimate, or, in 
 other words, in harmony with the commands of God, so 
 long may we be sure that we are in the bounds of safety. 
 But when our inquiries go beyond what is written, we at 
 once begin to traverse dangerous ground. 
 
 As already intimated, men have always been philoso- 
 phers, but not very many yet understand philosophy. 
 They ask questions, but cannot answer them in any satis- 
 
 127 
 
128 PREACHER PROBLEMS 
 
 factory manner; and it often happens that theif questions 
 are prompted by an unlawful spirit which has little or no 
 respect whatever for divine authority. But we have 
 already seen that divine authority is the boundary line 
 to human investigation, and any effort to pass beyond this 
 is sure to lead to fatal consequences. 
 
 However, it is certain that the preacher will have to 
 deal with some philosophical questions, and a few sugges- 
 tions with regard to this inevitable service may be helpful, 
 especially to young preachers. The following is submitted 
 as the best way to deal with these questions : 
 
 (1) No preacher should hold himself bound to explain 
 all the difficulties of either nature or grace. It has been 
 truly said a child may ask more questions in a minute 
 than the wisest man can answer in a lifetime. It does 
 not necessarily imply ignorance upon the part of the 
 preacher because he cannot explain everything in the uni- 
 verse. Some of the simplest things with which we have con- 
 stantly to do are entirely beyond our comprehension. It 
 is generally better to be frank with the people than to 
 attempt a solution of difficulties which we ourselves do 
 not understand. 
 
 I desire to emphasise this point because pride of intel- 
 lect sometimes controls the preacher and leads him into 
 speculations which are neither good for himself nor for 
 those whose doubts he is seeking to allay. Better by far 
 is it to own our ignorance than to display it in an effort 
 to be wise. Honest ignorance is always superior to ed- 
 ucated hypocrisy. Pretence will never pass muster for 
 any length of time. It may have a short run of success, 
 but it will as certainly finally come to grief as that it 
 has no foundation on which to stand. It has been true, 
 and will forever be true, that 
 
PHILOSOPHICAL PROBLEMS 129 
 
 "Truth crushed to earth shall rise again, — 
 The eternal years of God are hers; 
 While Error, wounded, writhes with pain, 
 And dies among his worshippers." 
 
 '(2) The average church attendant is not benefited by 
 philosophical disquisitions in the pulpit. Most people 
 who attend church do not care to hear profound dis- 
 cussions concerning philosophical matters. They go to 
 church in order to receive help for the struggle of life. 
 They are more interested in the facts about them than 
 they are in the philosophical treatment of these facts. 
 They may ask questions, and doubtless will frequently, 
 but these questions have their origin in an innate curiosity 
 rather than in any practical consideration of the matters 
 involved. A good cure for any unlawful speculative ten- 
 dency is a strong appeal to the facts themselves rather 
 than the explanation of these facts. Take an illustration 
 or two. Every one will admit that sin is a real fact. "No 
 one may be able to explain satisfactorily how it entered 
 the world or why it entered. However, as a matter of 
 fact it is here, and consequently we must deal with it in 
 the wisest possible manner, no matter what its philosophy 
 may be. Death is also here, and no sort of reasoning can 
 abolish death or mitigate its terrors without the antidote 
 which has been provided in the Gospel scheme. In this 
 practical way the preacher may keep out of deep water 
 wherein he may drown himself, as well as his audience. 
 
 (3) The foregoing suggestions must not be regarded as 
 excluding legitimate inquiry into any problem of either 
 Physiology, Psychology, or Pneumatology. Man himself 
 comprehends within himself a real microcosm. He is a 
 world in miniature, he is a universe in meaning. It would 
 be unlike man, and would certainly not be manly, if he 
 
130 PREACHER PROBLEMS 
 
 failed to seek to become acquainted with all tlie parts of 
 his vast habitation. Doubtless he will never be able to 
 comprehend everything within the universe which consti- 
 tutes his immediate environment, to say nothing of the 
 illimitable domain which he may occupy in the future. 
 But every instinct of his nature ought to impel him to 
 equip himself with all the legitimate knowledge that may 
 come to him through earnest study of both the laws of 
 nature and of grace. But this is a very different thing 
 from that tendency to which attention has been called of 
 seeking to answer unlawful questions which engender strife 
 rather than contribute to edification. Philosophy undoubt- 
 edly has its proper place, and in that place it may be used 
 for the best interests of the spiritual development, but 
 when used unlawfully it is sure to lead to spiritual pa- 
 ralysis, if not to spiritual death. 
 
XVI 
 
 ETHICAL PKOBLEMS 
 
 Ethical problems have undoubtedly been somewhat 
 modified by the modern view of the world. The science 
 of conduct cannot fail to be an important study for the 
 preacher, and should at least furnish him with much valu- 
 able material for his pulpit ministrations; and yet ethics, 
 after all, is a normative science rather than a practical 
 science. Ethics has to do with an end or an ideal, and 
 this distinguishes it from most other sciences. It deals 
 not so much with what actually is as with what ouglit to 
 be. Hence the word "ought" is the greatest word in 
 ethical science. It suggests the high ideal, or the summum 
 honum, of all true living, and this high ideal, though not 
 of the nature of practical science, is, nevertheless, closely 
 allied to the practical in all that relates to conduct. In- 
 deed, the study of the ideal in conduct is rather philosoph- 
 ical than scientific, and consequently, if we take this view of 
 the matter, ethics is more closely related to philosophy 
 than it is to science. 
 
 Nevertheless, there is much in ethics which concerns 
 the preacher, and especially will he find on the practical 
 side of ethics a great deal that will command his most 
 careful and prayerful consideration. He need not trouble 
 himself with the historical development of ethical ideas. 
 In the wilderness of these ideas he may soon lose himself 
 entirely, and also utterly confuse the minds of his hearers. 
 But it may be well for him to acquaint himself thoroughly 
 with some of the ethical systems of the present day, and, 
 at any rate, he will be compelled to deal with some of the 
 
 131 
 
132 PREACHER PROBLEMS 
 
 popular ethical ideas which are at present current among 
 scholars and thinkers. 
 
 One of these ideas is comprehended in what has been 
 called the problem of knowledge and the problem of value. 
 Now there is really nothing new in the new apologetics 
 which is supposed to come out of an attempt at harmony be- 
 tween these two problems. The problem of knowledge and 
 the problem of value are as old as man himself. Indeed, 
 both of these problems were involved in the prohibition 
 which God proclaimed to Adam in the Garden of Eden. 
 However, these problems, in our modern life, are supposed 
 to require a new interpretation and a new setting in order 
 to fit what has been called the new view of the world. 
 
 In this new treatment of these old problems a great 
 mistake has been made in assuming that the problem of 
 value does not in any way depend upon the problem of 
 knowledge. This view is practically nothing more than the 
 utilitarian view of conduct, and which is no longer very 
 seriously considered by the best thinkers of the age. While 
 the categorical imperative of Kant gives us form with- 
 out content, utilitarianism gives us content without form. 
 Neither of these gives us the whole truth, as we shall see 
 when we have proceeded a little further with our present 
 discussion. 
 
 To illustrate the view I am now antagonising, the rain- 
 bow has been used by some speakers and writers. By these 
 it is declared that the rainbow is equally beautiful to the 
 man who does not understand its cause and the man who 
 does; and from this fact the conclusion is drawn that the 
 character of Christ is just as beautiful if we know nothing 
 about his origin as it is when we are sure that He is the 
 only begotten son of God. In short, it is declared that 
 Christ may have come up out of humanity just as others 
 have come up out of it, and stiU be the incomparable, un- 
 
ETHICAL PROBLEMS 133 
 
 approachable example for all human living, and conse- 
 quently we may regard it as a great gain for the sake of 
 practical results, if the question of knowledge can be elim- 
 inated from the problem of Christ. 
 
 Now all this may seem plausible to some thinkers, and 
 probably not a few may be found who sympathise with 
 this view of the matter. But, after all, it must be dis- 
 tinctly affirmed that the whole argument by which this 
 view is sustained is based upon a series of subtle fallacies 
 which, when eliminated, leaves the contention without the 
 shadow of a shade of foundation upon which to rest. 
 
 Now, there are just three ways in which we may explain 
 the things of the present life. One is the explanation by 
 heginning. This is mainly the scientific method. It is 
 in this way we explain ordinary natural phenomena. We 
 go back to the origin or beginning, at least as far back 
 as it is possible for us to go, and then trace the causes that 
 have been in operation throughout the whole development 
 of the subject under discussion. We do not ask what the 
 end is or will be. 
 
 But is it possible to study ethics or religion in precisely 
 this same fashion? We shall see how this will work out, 
 when we have advanced a little further. 
 
 The second method of explaining things is by the process 
 of development. This is largely the view of Mr. Herbert 
 Spencer and many other evolutionists. 
 
 There is still a third view which makes explanation by 
 the end, and this assumes that everything must be tested 
 by the end or ideal which is before us. 
 
 Now let us return to the problem of values which has 
 already been mentioned, and especially to the illustration 
 of the rainbow to which reference has been made. 
 
 While I would not for a moment wish you to consider 
 physical things, as regards their value, as of the same 
 
134 PREACHER PROBLEMS 
 
 class with moral or spiritual things, at the same time it 
 may be stated with confidence, I think, that the illustra- 
 tion used does not illustrate. It is not true, never was 
 true, and never will be true, in my judgment, that the 
 beauty of the rainbow is equal to the man who knows noth- 
 ing about its origin and purpose and to the man who does. 
 Is the value of a physical gift influenced in no way by 
 the question as to who is the giver? and the further ques- 
 tion, as to. why the gift is bestowed ? Is not our sense of 
 beauty almost immeasurably augmented by the increment 
 of knowledge with respect to both the origin and the end 
 of that beauty? It seems to me that it is a waste of time 
 to answer such questions as this, and I, therefore, at once 
 proceed to another phase of the subject. 
 
 We have been speaking of physical beauty, but the real 
 question before us is moral beauty; and here the incre- 
 ment of knowledge is of vastly more importance. Jesus 
 Christ claimed that He had a divine origin, and that He 
 came into the world for a certain end. Now if this is not 
 true, the beauty of his character, as we at present see 
 it, would diminish immeasurably. Looked at from a one- 
 sided view, the cross itself is exceedingly repulsive, but 
 when we understand its origin and purpose or end, its 
 repulsiveness disappears, and we can say with the Apostle, 
 " 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." 
 
 But we are told that the statements of Christ's relation 
 to the Father and his divine origin are biblical statements, 
 and that the scientific spirit of the age will not accept 
 these statements without scientific verification. But how 
 then do we know that any such person as Jesus the Christ 
 ever lived upon this earth? Is it possible for us to take 
 the evidence concerning his life and character into the 
 
ETHICAL PROBLEMS 135 
 
 laboratory and subject this evidence to the tests of crucibles 
 and retorts? Who has ever required such a test before 
 concerning any historical fact? Scientific evidence is one 
 thing and historical evidence is quite another, and yet there 
 are places where they run parallel. Many of our books of 
 science were made by men who are now dead and who could 
 not bring their evidence into the laboratory. It is true 
 that much of this evidence may be put to the test in the 
 laboratory by others, but as a matter of fact this is very 
 seldom done for the purpose of verifying the statements 
 made. Usually these statements are accepted upon the 
 testimony of the witnesses who have themselves worked 
 out the problem. Perhaps nine-tenths of our scientific 
 knowledge may be regarded as wholly belonging to matters 
 of faith. As has already been remarked, we learn our 
 alphabet by faith. We learn our mathematics in the same 
 way. We do not question that two and two are four, while 
 it is probable that not one in five hundred thousand of 
 even educated men have ever taken the trouble to demon- 
 strate the fact by appealing it to the higher mathematics. 
 
 In a word, faith is the fundamental element in all our 
 reasoning, whether that reasoning relates to natural science 
 or to religion. Hence, the nonsense of supposing that it 
 is necessary to demonstrate in the laboratory by actual ex- 
 periment the claim that Jesus is the Christ, the Son of 
 the living God. It seems to me that the absurdity of 
 absurdities is couched in this unreasonable demand. 
 
 But let me ask again, how do we know that such a per- 
 son as Jesus Christ ever lived upon this earth, if the rigid 
 demands of scientific inquiry must be met? The men who 
 hold the view I am criticising always give us a very beauti- 
 ful picture of the character of Jesus. But where do they 
 get the material with which to make this picture? Did 
 it ever occur to them that they are indebted to the New 
 
136 PREACHER PROBLEMS 
 
 Testament for all that they know about Christ, for all 
 that proclaims his divine origin, supernatural birth, and 
 his. resurrection from the grave ? Now how can they claim 
 the authority of the New Testament for the material so 
 freely used while forming an estimate of his character, 
 and then reject its authority for the facts that establish 
 his divinity ? It seems to me that the legs of the lame are 
 unequal, and at any rate the logic of these men would 
 compel us to get rid of Christ entirely, and therefore leave 
 the world destitute of that beautiful personality which is 
 to-day the most potent influence in the world's moral 
 uplift. 
 
 It is furthermore true that there is always great danger 
 in illustrating the moral life by physical things, or by the 
 development of the animal kingdom. The latter may help 
 us somewhat in understanding how the moral life actually 
 develops, but history deals with what has been, and not 
 with what ought to have been. Consequently any reference 
 to the history of animal development or of physical beauty 
 utterly fails to account for why we should choose the moral 
 life. Undoubtedly the moral life has to do with relative 
 values: but why should we prefer one value to another? 
 Or why should we prefer one kind of conduct over another ? 
 What is it that determines our preference in such cases? 
 And why is one preference better than another? If it be 
 said that any particular thing is valued simply because it 
 " functions serviceably," or works well, then " why does it 
 do this ? " may be asked with all the emphasis we can com- 
 mand. And what is meant by the good to which it does 
 contribute? Why is a certain line of conduct good and 
 anothei* evil? It will not do to say that the good is that 
 which adapts itself to our environment and the evil is 
 that which interferes. Why should we wish to adapt any- 
 thing to our present environment? Why not begin at the 
 
ETHICAL PROBLEMS 137 
 
 other end of the line by disturbing our environment and 
 making it conform to our ideal of the good? 
 
 This thought is fully developed by Sorley in his " Ethics 
 of Naturalism." " A man might quite reasonably ask why 
 he should adopt as maxims of conduct the laws seen to 
 operate in nature? The end, in this way, is not made to 
 follow from the natural function of man. It is simply a 
 mode in which the events of the world occur ;' and we must, 
 therefore, give a reason why it should be adopted as his 
 end by the individual agent. To him there may be no 
 sufficient ground of inducement to become a self-conscious 
 agent in the evolution of the universe." From a purely 
 evolutionist point of view, no definite attempt has been 
 made to solve the difficulty. It seems really to go no 
 deeper than Dr. Johnson's reply to Boswell, when the 
 latter plagued him to give a reason for action : " Sir," 
 said he, in an animated tone, " it is driving on the system 
 of life." 
 
 We have now arrived at the point where I think it is 
 possible to ask, may we not set ourselves directly in oppo- 
 sition to the stream of development which Mr. Spencer 
 traces, instead of promoting it? and in doing so, may we 
 not find that the things that "function serviceably " are 
 the very things that must be overcome before it is possible 
 for us to reach any worthy ideal of conduct? And this 
 being true, then it must be evident to the veriest tyro in 
 moral philosophy that we cannot possibly determine our 
 course of conduct by that which simply fits into our en- 
 vironment and works well. The ideal must become the 
 explanation of the process, and not the process the 
 explanation of the ideal. It may be that we wiU have to 
 go through the process in order to reach the ideal, but our 
 explanation of the moral life must be from the end and 
 not from the beginning, although it is possible to coordi- 
 
138 PREACHER PROBLEMS 
 
 nate this ideal with both the beginning and process so 
 that they may serviceably contribute to a clearer under- 
 standing of the whole subject. 
 
 In view of the foregoing considerations it must be evi- 
 dent that the problem of science in religion must not be 
 allowed to overshadow the problem of religion itself. It 
 is possible, while explaining religion, by what is called the 
 scientific method, to explain it all away. Indeed, that is 
 just what those do to whom reference has already been 
 made. They are evidently shooting at something, but as 
 a matter of fact their success is like that of the man who 
 shot at the porcupine. In describing the matter, the man 
 said, " The first time I shot at it, I missed it ; and the 
 second time I shot at it, I hit it where I missed it the 
 first time." These men take two shots at Christianity. 
 The first is from a philosophical gun and the second from 
 a scientific gun. The first time they shoot at it, they 
 miss it, and the second time they shoot at it, they hit it 
 where they missed it the first time. 
 
 It is certainly a great relief to turn away from the ethical 
 theories of men to the plain, simple, yet comprehensive 
 ethics of Christ. His system of ethics is practically set 
 forth in his own personality. He exemplified what He 
 wishes us to practise. We are no longer under the dom- 
 inance of mere rules, however valuable these rules may 
 be in themselves. We are under Him. Even Moses cannot 
 teach us the full extent of our ethical obligations. Jesus 
 gives us a summary of the law, but this is simply the law, 
 no more, no less. It is certainly not the Gospel. What 
 has been called the Golden Rule, viz., that " we must do 
 unto others as we would have them do unto us," is, after 
 all, not even silver; indeed, in the highest reach of ethics, 
 it is not respectable pewter. It simply represents Judaism, 
 and was for the Jew. For mere political purposes it is 
 not without a certain value; but it reaches no higher than 
 
ETHICAL PROBLEMS 139 
 
 self, and, in its application, it is easily perverted to intense 
 selfishness. 
 
 But the teaching of Jesus is as much higher than this 
 Jewish rule as the heavens are higher than the earth. He 
 never taught that the Jewish rule was his rule, nor did He 
 endorse that rule as the measure of ethical responsibility. 
 He simply gave a summary of the law of Moses in which 
 this rule was included. 
 
 However, when He comes to give us the true ethical 
 standard. He makes his love for us that standard. We 
 must love one another as He loved us. This at once lifts 
 us out of ourselves into Him, for guidance and help. When 
 we wish to know what we should do, in a given case, we 
 have only to find out what He would do or what He would 
 have us do in such a case. This personal reference to Him 
 makes Him the arbiter of our actions, and not our own 
 selfish conceptions of duty. We must do what He would 
 do, we must love as He loved, we must walk as He walked. , 
 
 Of course we must study his teaching in order to know 
 what He would do in any given case. This teaching is not 
 confined to any particular chapter or chapters of the New 
 Testament. It really comprehends all the teaching of 
 all the books of that Testament. Nevertheless, it is well 
 to remember that a very comprehensive summary of Christ's 
 ethical teaching may be found in the Sermon on the Mount. 
 This sermon is full of the seeds of things. It covers 
 nearly the whole ground of our ethical responsibilities, 
 consequently every preacher should study this sermon most 
 prayerfully, and at the same time he should use it con- 
 stantly in guiding his people in their relations to one 
 another. In short, it should be the Christian minister's 
 manual for moral conduct, and he who uses this sermon 
 wisely and well will thereby be able to do much for his 
 hearers in stimulating them to a high attainment in the 
 spiritual life. 
 
XVII 
 
 THEOLOGICAL PKOBLEMS 
 
 It cannot be denied that during the latter half of the 
 nineteenth century there was a decided reaction against 
 theology. This reaction is still manifest as one of the 
 prominent characteristic tendencies of the beginning of the 
 twentieth century. It is probable that this tendency will 
 develop into a dangerous extreme, for there is nothing 
 truer in history than that extremes beget extremes. When 
 the pendulum is lifted on one side of the point of oscilla- 
 tion it will certainly swing to nearly the same height on 
 the other side when it is free to follow a well-known law 
 of physics. The pendulum was lifted high on the side of 
 systematic and speculative theology, during the earlier days 
 of the nineteenth century, and when the pendulum began 
 to swing to the other side it would not stop at the centre of 
 oscillation, but rose to a point where theology is at a heavy 
 discount. While this result is jJrecisely what might have 
 been expected, it does not indicate the very best state of 
 things. The railing against theology has been entirely 
 overdone, and consequently the preacher of the twentieth 
 century has an important work to do in restoring theology 
 to its proper place. 
 
 Let it be understood, then, that there is theology and 
 theology. A purely speculative theology need not be en- 
 couraged. Indeed, this should be discouraged, especially 
 when this theology is made a test of Christian fellowship. 
 Philosophical hair-splitting, with respect to the person and 
 attributes of either God or man, is not "profitable for 
 doctrine, for reproof, for correction, for instruction in 
 
 140 
 
THEOLOGICAL PROBLEMS 141 
 
 righteousness, that the Man of God may be perfect, thor- 
 oughly furnished unto every good work." But because this 
 is true, it does not necessarily follow that Eitschlism is 
 true. Eitschl confines theology strictly to religion, and 
 excludes metaphysics entirely from his system of religion. 
 He claims that the Christian knowledge of God is not 
 scientific. With him everything is tested in religion by 
 what he calls a Werthurtheil, meaning thereby a value- 
 judgment. Professor Harnack, a leading representative 
 of the Eitschl school, writes as follows: "The historian 
 is not in a position to reckon with a miracle as a certainly 
 given historical event; for in doing so he destroys that 
 very method of looking at things on which all historical 
 investigation rests. Every single miracle remains, histor- 
 ically, entirely dubious; and no summation of the dubious 
 can ever amount to a certainty. If, in spite of this, the 
 historian convinces himself that Jesus Christ has done 
 what is extraordinary, and even in the strict sense miracu- 
 lous, he argues from an ethico-religious impression which 
 he has received of this person to a supernatural power be- 
 longing to Him. This inference belongs itself to the do- 
 main of religious faith." 
 
 It will be seen by this extract that Harnack teaches that 
 what belongs to the domain of religious faith cannot be 
 scientifically treated as an assured fact. But a man's re- 
 ligious faith cannot be kept in one compartment of the 
 mind, dissociated from every other compartment. The 
 mind, as a whole, is comprehended in our religious faith, 
 as well as in everything else, and any system of reasoning 
 that denies this fact cannot be accepted as logically correct. 
 It is perfectly true that faith comes by hearing the Word of 
 God, but if we have doubts concerning that word, our faith 
 is sure to " hasten leisurely," even if it should ever come 
 at all. 
 
142 PREACHER PROBLEMS 
 
 Ritschlism is therefore an extreme view of an important 
 truth. Doubtless we should not make too much of science 
 in theology. The speculations of the schools have resulted 
 in much harm to the cause of Christ, but when we swing 
 to an opposite extreme, as Ritschl has evidently done, and 
 his followers are constantly now doing, we may well pause 
 and ask whether we may study the deep things of God at 
 all when we become Christians, and especially those things 
 that clearly underlie the whole of our reasoning with re- 
 spect to religious matters. 
 
 But it may be said that Ritschl does not reject theology, 
 but only systematic theology, or that effort of the mind to 
 present in a systematic form the doctrine of God. Now 
 this view of the matter does not help the Ritschl school. 
 It is really begging the whole question. How can we study 
 theology at all if we do not systematise the teaching of 
 the Bible to some extent at least ? As a matter of fact we 
 do this constantly whether we are conscious of it or not. 
 Every well-ordered sermon is a systematic treatise upon 
 some phase of religious truth. Every essay, discussing 
 questions relating to Christianity, must necessarily be 
 somewhat systematic. Indeed, the greatest diflSculty with 
 both our sermons and essays is that they are frequently 
 wanting in the very element for which I am contending, 
 and for this very reason they are not effective in producing 
 conviction upon those for whom they are intended. 
 
 Unquestionably too much system may be quite as bad 
 as too much disorder. Neither of these extremes should be 
 cultivated by the preacher of the twentieth century. He 
 should give attention mainly to the facts, but there are 
 times when and places where he must deal with these facts 
 from the standpoint of philosophy. There are laws of the 
 mind which must be considered in all our reasoning if 
 we wish to reach well-assured conclusions. How can we 
 
THEOLOGICAL PROBLEMS 143 
 
 know that we have reached an assured truth, if we do not 
 first know that our reasoning has been correct? We do 
 not have to study any system of logic in order to be logical. 
 We cannot reason correctly without being logical. We 
 must have premises which are verified, and then these must 
 be in their proper relation to each other. Some things 
 must be accepted as fundamental before we can reason at 
 all. This is true in mathematics, and it is equally true in 
 religion. The greatest German philosopher, Immanuel 
 Kant, reckons three great fundamentals as essential to all 
 correct reasoning, namely, God, immortality, and liberty. 
 Theology has to do with all of these, though it may spe- 
 cifically deal mainly with the first. 
 
 In our present discussion I shall confine myself to those 
 questions which properly come under Christian Theology, 
 or the revelation of God in Christ Jesus our divine Lord. 
 The whole of this area embraces : 
 
 (1) Christology. 
 
 (2) Anthropology. 
 
 (3) Soteriology. 
 
 These are so intimately associated that they cannot be 
 treated separately without frequently overlapping. But for 
 the sake of clearness, it may be well for us to consider each 
 one of these in the order just mentioned. 
 
 (1) Christology. We may study the person and work 
 of Christ from many points of view ; but it will be sufficient 
 for our present purpose to consider (a) the Incarnation; 
 (b) the Atonement, and (c) the Offices of Christ as a 
 Prophet, Priest, and King. 
 
 (a) The doctrine of the incarnation is fundamental in 
 Christianity. The Scriptures clearly teach that Christ 
 entered this life from another. Many passages of Scrip- 
 ture fix the fact definitely, as well as those which describe 
 circumstantially his advent into this world. Some of these 
 
144 PREACHER PROBLEMS 
 
 passages may be consulted with profit in reference to this 
 matter. Philippians ii. 5-9 asserts that Christ Jesus ex- 
 isted " in the form of God " and that He gave up this and 
 " took the form of a servant, coming to be in the likeness 
 of men." That is He " emptied himself " of the glory 
 which He had prior to entering humanity, and then in his 
 new state He " humbled himself and became obedient even 
 to the death of the cross." Galatians iv. 4 asserts that 
 "when the fulness of time had come, God sent forth his 
 son, born of a woman, born under the law." In 2 
 Corinthians viii. 9 it is declared that "though he was 
 rich, yet for your sakes he became poor, that ye through 
 his poverty might become rich," and consequently reference 
 is made here to his antecedent existence. The fourth Gos- 
 pel is even more emphatic if possible with respect to this 
 doctrine of incarnation. John i. 1-15. " In the beginning 
 was the Word, and the Word was with God, and the Word 
 was God. The same was in the beginning with God. All 
 things were made by him; and without him was not any- 
 thing made that hath been made. In him was life; and 
 the life was the light of men. And the light shineth in 
 the darkness ; and the darkness apprehended it not. There 
 came a man, sent from God, whose name was John. The 
 same came for witness, that he might bear witness of the 
 light, that all might believe through him. He was not the 
 light, but came that he might bear witness of the light. 
 There was the true light, even the light which lighteth 
 every man, coming into the world. He was in the world, 
 and the world was made by him, and the world knew him 
 not. He came unto his own, and they that were his own 
 received him not. But as many as received him, to them 
 gave he the right to become children of God, even to them 
 that believe on his name: which were born, not of blood, 
 nor of the will of the flesh, nor of the will of man, but of 
 
THEOLOGICAL PROBLEMS 145 
 
 God. And the word became flesh, and dwelt among us 
 (and we beheld his glory, glory as of the only begotten 
 from the Father), full of grace and truth.'' 
 
 Now it is clearly stated in this quotation from the Apostle 
 John that the Word became human and dwelt among men, 
 though the manner or process by which the Word became 
 flesh is not indicated nor is any reference made to this 
 anywhere in John's Gospel. This Gospel makes no refer- 
 ence to his supernatural birth, but asserts his divinity en- 
 tirely apart from that birth. Nevertheless, there is no 
 part of the New Testament which more fully and emphat- 
 ically sets forth the preexistence of Jesus. Take such 
 expressions as the following : " I came forth, and I am come 
 from God; for neither have I come of myself, but he sent 
 me." " I came forth from the Father, and I am come into 
 the world"; again, "I leave the world and go to the 
 Father," " Before Abraham was I am," " Glorify thou 
 me with the glory that I had with thee before the world 
 was." 
 
 These quotations are sufficient to prove, beyond the pos- 
 sibility of a doubt, that the New Testament at least teaches 
 the doctrine of the incarnation. Nor does it seem possible 
 for any one to deny this doctrine without practically setting 
 aside some of the plainest passages and facts of the Bible. 
 Nevertheless, there seems to be just now a growing ten- 
 dency to at least regard with suspicion any interpretation 
 of the Scriptures which requires a supernatural birth of 
 Jesus. The rationalistic or extreme scientific school of 
 this age refuses to accept the fact of the incarnation because 
 it requires belief in the supernatural. But why should any 
 one who believes in the existence of God doubt the super- 
 natural? and how can any one, even on rational grounds, 
 regard the existence of a God as improbable? After all, 
 may it not be that the difficulty at this point arises from 
 
146 PREACHER PROBLEMS 
 
 the fact that in our conceptions of the natural and super* 
 natural we have separated them by an impassable gulf. Is 
 it not true that they lie very close together and at many 
 points actually touch each other, as light and darkness, as 
 the different kingdoms of nature, and as even the body, 
 soul, and spirit? We cannot fathom to the depth of a 
 question like the incarnation, but we can see far enough to 
 understand that there is nothing at all improbable in what 
 is stated about it. If God be what He is represented to be 
 in the Bible, then it is not difficult to believe that He could 
 manifest himself in human form without any infringement 
 of natural law whatever. There may be a sphere above 
 what we now know of natural law which would admit 
 easily all that is claimed for the incarnation. The trans- 
 ference of one life into another is really one of the funda- 
 mental facts of Christianity. According to the Apostle 
 Paul the Christian's life is not his own life, but the life 
 of Christ in him. Christ dwells in the Christian, and the 
 latter becomes what he is through the inflow of the life 
 from without. 
 
 This view of the Apostle is supported by all the facts 
 recorded in the New Testament, as well as by the personal 
 experience of every Christian; and this being true, it fol- 
 lows that the incarnation of God in Jesus the Christ is 
 no more a mystery than the incarnation of God in a Chris- 
 tian. Indeed the former was simply preparatory to the 
 latter. God manifest in the flesh, in the person of Jesus 
 Christ, was the first step necessary to the enshrining of God 
 in humanity through each redeemed son and daughter of 
 humanity. So that there is nothing at all improbable, 
 and certainly nothing impossible, in the transference 
 of divinity from the spiritual world into the fleshly, or 
 material world. It is easy to create difficulties with 
 respect to almost anything, and it is not impossible to 
 
THEOLOGICAL PROBLEMS 147 
 
 create apparently insurmountable difficulties with regard 
 to matters entirely beyond our comprehension. Our meas- 
 uring line is too short to enable us to determine what God 
 can do. He who could create this universe with all it 
 contains, need not be limited with regard to the modes of 
 his manifestation to the inhabitants of this earth, and it 
 is the supremest nonsense, if not the most unpardonable 
 irreverence, for any one to assume that God cannot enter 
 human flesh if He chooses so to do. 
 
 However, it may help us who may have difficulties with 
 this problem to suggest that possibly we have assumed in 
 our reasoning that God and man are more widely sep- 
 arated than they are. I think the Scriptures teach that 
 there is a striking likeness between them, and that they 
 are in many respects closely allied to each other. We must 
 never forget that man was created in the image of God. 
 This implies more than has generally been conceded. Just 
 how much it implies may not be easily determined. Prob- 
 ably it indicates that man is like God in all that makes 
 him a man, and if this be true the step by which divinity 
 was transferred to humanity may have comprehended little 
 more than the step across sin which now separates God 
 and man. This step was taken in the case of Jesus 
 Christ by providing conditions which enabled Him to 
 become flesh without assuming any taint of sin which 
 may belong to the human race. In any case it is certain 
 that before He could become an acceptable sin offering it 
 was necessary for Him to possess the characteristics of an 
 offering that would be acceptable to God. One of these 
 characteristics involved a life without sin, and this is pre- 
 cisely what was true of our Lord Jesus Christ. 
 
 Now the problem of Christ's sinlessness will help us to 
 solve the problem of the incarnation. Is it not quite as 
 easy to believe in the New Testament account of his advent 
 
148 PREACHER PROBLEMS 
 
 into the world as to believe that He was entirely without 
 sin during the whole of his earthly life? The same New 
 Testament that declares one declares the other also; and 
 so far as human experience goes^ the latter is quite as 
 far removed from the facts of human history as the former 
 is. Now, if we reject the testimony with respect to his 
 birth, why not also reject the testimony with respect to 
 his life? However, it is the habit of certain semi-sceptics 
 to laud the latter while they utterly repudiate the former. 
 But if the New Testament is credible with respect to 
 one, why is it not credible with respect to the other? 
 At any rate it is certain that when we throw suspicion 
 upon the record concerning the peculiar conditions of the 
 earthly advent, we must of necessity throw suspicion also 
 upon every other fact which the New Testament records, 
 and especially when that fact contains a suggestion of the 
 improbable. Undoubtedly the sinlessness of Jesus, when 
 compared with the life of men generally, is as much a 
 miracle as the incarnation by the Holy Spirit. 
 
 There is, however, in the whole story of the incarnation 
 and in its transcendent facts a special fitness to the end 
 in view which does much to help our faith where it might 
 hesitate without this philosophical suggestiveness. The 
 incarnation does not necessarily limit the activity of God 
 in the universe to the person of Jesus Christ any more 
 than the Christian Church limits his activity at the present 
 time; and yet, He dwells in that church, and is an essen- 
 tial part of that church, if we are to believe the Scrip- 
 tures. 
 
 Jesus was both divine and human. This compound 
 character was essential to the mission upon which He visited 
 the earth. A mediator must be the friend of both parties 
 who are to be reconciled. Jesus was therefore both God 
 and man, entering into sympathy with both parties, uniting 
 
THEOLOGICAL PROBLEMS 149 
 
 in himself both divinity and humanity. Up to the time of 
 his coming human history demonstrated at least two things : 
 first, that every experiment in which God attempted to 
 govern the world by his own sovereign authority resulted 
 in a practical failure. The experiment in Eden and all 
 the experiments following, as in the case of the Jewish 
 theocracy, finally broke down for the reason, in the second 
 place, man never could govern himself. In this extremity 
 the incarnation is offered as a solution of the problem. 
 That is, when it became evident that man would not be 
 governed by God and could not govern himself, the merci- 
 ful provision was made for him to give him a governor 
 who is both God and man — Immanuel, God with us. Hence 
 Jesus the Christ, the son of the living God, the friend of 
 both God and man, becomes the mediator of the new 
 covenant, which covenant provides at the same time for the 
 maintenance of the authority of God and the forgiveness of 
 sins. 
 
 There is still another view of the incarnation which may 
 help our weak faith when it stumbles at philosophy. We 
 must remember that the whole course of Providence, down 
 through the ages, from Adam to Christ, was a preparation 
 of the world for the Coming One, Whose coming would 
 fulfil all the prophecies, and at the same time meet all 
 the conditions necessary to restore the image of God to 
 fallen man. In the person of Christ the gulf which 
 had long separated God and man was practically bridged 
 over, and a pathway of holiness erected by which all 
 who will accept the word of reconciliation can return to 
 the favour and fellowship of the living God. 
 
 From this point of view the incarnation may be regarded 
 as the crowning glory of all the ages, and as the consumma- 
 tion of all the types and shadows of Jewish history, as well 
 as the proclamation to the race of a possible glorious end 
 
150 PREACHER PROBLEMS 
 
 to the long night of darkness which has been the result of 
 the reign of sin in the world. 
 
 Of course it is impossible to treat a subject so profound 
 and so far-reaching as the incarnation is, within the space 
 of a few paragraphs. But as it is a subject which will con- 
 stantly appear in the preacher's experience, it is well for 
 him to be furnished with at least a few suggestions that 
 will help him to meet some of the difficulties which modern 
 thinkers are frequently obtruding in the way of a robust 
 faith. No one can possibly fathom the whole depth of the 
 incarnation. But in this respect it is not different from 
 many other things. We cannot fathom the mystery of 
 ourselves. The union of body, soul, and spirit in every 
 man is, from our point of view, quite as inexplicable and 
 mysterious as the union of God and man in the person of 
 Jesus Christ. Why then should we believe in one and not 
 believe in the other? 
 
 (b) The reconciliation-. I use the term reconciliation 
 to represent what is generally understood by the atonement, 
 for the reason that it is a better word to express the original 
 idea. It is also more in harmony with our modern use of 
 words. At the same time it is well not to make too much 
 of a mere definition. It is rather remarkable that the New 
 Testament very seldom, if ever, attempts to define a word 
 which it uses. The nearest approach to this is in the first 
 verse of the eleventh chapter of Hebrews where the Apostle 
 gives us something like a definition of faith. The writers 
 simply employ words in their current acceptation, and leave 
 the reader to determine their meaning by the context in 
 which they are placed. Reconciliation is a fine word, but 
 even it has been abused, while the word atonement has 
 been made to mean almost everything, as well as practically 
 nothing. There is probably as much need for a new ter- 
 minology in theology as there is for anthing else. In the 
 
THEOLOGICAL PROBLEMS 151 
 
 proper place I may have something to say about this, and 
 urge its importance on your attention. 
 
 Meantime let us give close attention to the teaching of 
 the Bible with respect to the great doctrine of the reconcilia- 
 tion as it is set forth, not only in the types and shadows of 
 Jewish dispensation, but also in the facts of the Gospel and 
 in the teaching of the New Testament. It is very impor- 
 tant to emphasise the doctrine now under consideration 
 for the reason that in much of the preaching of recent 
 years the doctrine of the cross has had little place, and 
 in some instances it has been regarded as simply an apos- 
 tolic addition to the Gospel, without any authority from 
 the divine master. Of course this definite repudiation of 
 the preaching of the cross, in the depths of its meaning, 
 is confined to comparatively few pulpits; and yet, there 
 are many pulpits where the doctrine is so emasculated as 
 to mean little more than is meant by those who attach to 
 it practically no consequence whatever. It is, therefore, all- 
 important for the preacher of the twentieth century to 
 equip himself well for the defence and proclamation of 
 the whole Gospel, which embraces not only Christ in his 
 living personality, but also Christ crucified, Christ buried, 
 and Christ risen from the dead. The preacher's mission 
 is not primarily to educate the people. He does this, 
 if he performs his whole duty; indeed, he must do this in 
 order that he may carry out the whole commission under 
 which he is serving his Divine Lord. But there is some- 
 thing in that commission which is emphatically central, 
 and without which everything else falls to pieces. That 
 central thing is the Gospel ; and it is this that the preacher 
 must carry into all the world and preach to every creature. 
 The preaching of this Gospel is associated with other 
 things, but these other things do not in any respect in- 
 validate the specific character of the Gospel itself. 
 
152 PREACHER PROBLEMS 
 
 In the fifteenth chapter of 1 Corinthians the Apostle 
 tells us just what the facts of the Gospel are; and the 
 first fact he declares to be " how that Christ died for our 
 sins according to the Scriptures." Now it seems to me 
 that it is impossible to preach the Gospel without including 
 the death of Christ for our sins according to the Scriptures. 
 Indeed, this fact is not only first in the order given by the 
 Apostle, but so far as sin is concerned, it is first also in 
 importance, for it is this death of Christ that meets the 
 ease of our sins; and certainly the great object of the 
 Gospel is, first of all, to save men from their sins. This 
 was the distinctive mission of Christ to the world. He 
 came to seek and to save the lost. Salvation, then, is the 
 great purpose of the Gospel, and this can be secured only 
 through the forgiveness of our sins. This fact makes the 
 cross of Christ paramount in the Gospel scheme, and con- 
 sequently the preacher cannot ignore or minimise the su- 
 preme importance of Calvary in his pulpit ministrations. 
 
 Nevertheless, it is well to have a correct view of the 
 cross, so as not to use this one element of the Gospel out 
 of all proportion to the other elements. Everything in 
 the Gospel is important, and in its right place it should 
 be regarded as part of the divine scheme for the redemp- 
 tion of man. 
 
 Of course it is freely admitted that the doctrine of the 
 reconciliation has been sadly abused. But nearly every- 
 thing has been abused. We must not surrender the doc- 
 trine itself because it has been made to stand for a false 
 theory. Far better is it that we should seek to rescue the 
 doctrine from false teaching, and restore it to the 
 position which it was intended to occupy by the New 
 Testament writers. What, then, is the teaching of these 
 writers on the subject of the reconciliation or atonement? 
 
 In a brief notice, such as I am now compelled to give, it 
 
THEOLOGICAL PROBLEMS 153 
 
 is impossible to discuss even the most obvious phases of 
 this great question. All I can hope to do at present is to 
 warn the preacher against some very glaring false views 
 and urge upon him the necessity of studying this whole 
 subject for himself, and let this study be done as much 
 as possible from a Bible point of view. 
 
 At the very beginning of what I have to say it is desirable 
 to guard against a very seductive, but not adequate, theory 
 concerning this whole matter. That theory is that there 
 is no theory of the atonement at all. Those who hold this 
 view of the matter tell us that a subject so profound as 
 the atonement is, should be left alone just where the Scrip- 
 tures leave it, and no one should even attempt to formulate 
 any view of the matter which involves any theory of the 
 atonement whatever. But did it ever occur to these re- 
 markable philosophers that they themselves have a theory 
 of the atonement and constantly preach it, whether they 
 are conscious of it or not. 
 
 In the first place this theory that we must have no theory 
 is itself profoundly speculative, and is really the quintes- 
 sence of agnosticism, and is, therefore, a theory concerning 
 the atonement. It assumes that we do not understand the 
 rationale of it at all, and, indeed, cannot understand it, 
 and that therefore all the preacher can do is to proclaim 
 what the Scriptures teach, and not attempt in any way to 
 explain what the Scriptures mean. Now this may be a 
 very convenient way to get rid of a weighty responsibility, 
 but this way of disposing of the matter will probably not 
 be satisfactory to most people who are accustomed to think 
 a little below the surface of things, and consequently no 
 well-equipped preacher for his pulpit work ought to seek 
 to get rid of a somewhat difficult problem in any such 
 lazy and irresponsible fashion. 
 
 But as a matter of fact no one does really dispose of 
 
154 PREACHER PROBLEMS 
 
 the question in any such summary manner. There is 
 probably not one preacher in a thousand who acts in any 
 such way as has been indicated. It is true that many 
 may not be conscious of holding any particular theory of 
 the reconciliation, but this does not prove that they really 
 have no theory. Indeed, we cannot quote the language of 
 Scripture without conveying to ourself and to our hearers 
 some meaning to the language we use, or else we are 
 practically speaking in an unknown tongue. For example, 
 when I quote the language of the Apostle, where he says 
 " how that Christ died for our sins according to the Scrip- 
 tures," do I not at once introduce the whole subject of 
 the reconciliation, as related to our sins, and also to the 
 Scriptures? The very moment I begin to enforce this 
 passage upon the attention of my hearers that very moment 
 do I begin to formulate a theory or philosophy of the 
 atonement. Hence all the talk about leaving the subject 
 in the Scriptures without any theory with regard to it, is 
 wholly unworthy of men who think, and is scarcely allow- 
 able in the case of an A-B-C-darian in Theology. 
 
 The difficulty is not that men should theorise with respect 
 to the atonement or with respect to anything else. The 
 child is a philosopher just as soon as it begins to speak. 
 It often asks the most profound questions, while its an- 
 swers to its own questions are sometimes very remarkable. 
 We cannot help being philosophers though we may not 
 know much about philosophy. We need not trouble our- 
 selves because we have a theory of the atonement. We 
 cannot deal with the subject at all unless we do have a 
 theory. Our theorising is not the point of difficulty. We 
 must not make our theories with regard to it, or anything 
 else in the religion of Christ, into an iron hedstead hy 
 which we try the dimensions of other people's faith. Every 
 preacher should be an expounder of the Word of God. Of 
 
THEOLOGICAL PROBLEMS 155 
 
 course there are in this word both deep and shallow places. 
 The reconciliation is undoubtedly one of the deep places, 
 and any philosophy put forth with respect to it should be 
 stated with great caution and with much reverence; and 
 should certainly not be regarded by him who states it as 
 the last word that can be said on the subject. Nevertheless, 
 it is highly probable that even the most uncultured evangel- 
 ist, who attempts to preach the Gospel at all, makes his 
 most effective plea when he presents some distinctive and 
 definite theory of this very subject now under considera- 
 tion. 
 
 Another fact ought to be at once admitted by everyone 
 who deals with this subject at all. That fact is the pro- 
 found depth and comprehensive character of the atonement. 
 Now it is quite possible that no one will be able to explain 
 the whole height and depth, length and breadth of this 
 great subject. But because this is the case, it does not 
 follow that we may not form a theory that will be true 
 as far as it goes, even though it only deals with the surface 
 of the great theme of the reconciliation. Perhaps it is 
 just here where so many have stumbled with respect to 
 all theories concerning the atonement. These thinkers 
 have been unable to comprehend everything that is in it, 
 and consequently they have rejected all theorising con- 
 cerning it on that account. This is neither good sense nor 
 good religion. We cannot fathom the depths, length, and 
 breadth of God, but we seek to know as much of Him as 
 we can know, and we all have our theories concerning Him, 
 though it is neither wise nor good to make these theories 
 into unalterable creeds by which to test the faith of other 
 people. The preacher, then, should study all subjects, how- 
 ever profound these subjects may be, but he should be 
 careful not to write Ne plus ultra on any of his deductions. 
 
 Having now cleared the way, I will try to get into your 
 
156 PREACHER PROBLEMS 
 
 minds a definite idea of what the reconciliation is, and 
 what it means in the plan of salvation. 
 
 Undoubtedly the crucial point in this discussion is sin. 
 This is what separates God and man. No wonder, 
 then, that the Scriptures teach the necessity of dealing 
 with sin in order to bring about a reconciliation of God 
 and man. At present it matters not where this enmity 
 begins nor where it ends. That there is enmity between 
 God and man cannot be doubted by those who believe the 
 Scriptures, and that this enmity is caused by sin is equally 
 apparent to the most casual reader of the Word of God. 
 
 How, then, must sin be dealt with? There are only 
 three conceivable ways by which it could be treated, as has 
 been already intimated in another chapter. 
 
 In the first place it could be let alone. This course would 
 have ended in irretrievable ruin to the race. This expedi- 
 ent would have been practically just equal to the leaving 
 of sin to work out its own destruction, but by so doing it 
 would have destroyed not only man but probably also the 
 harmony of the entire universe. No one can possibly fore- 
 tell what would have been the awful consequences had sin 
 been left alone to work out its logical results. This ex- 
 pedient therefore could not certainly meet the case. In the 
 second place sin could he punished. That is precisely what 
 was done with sin throughout the ages from the fall of 
 Adam to the coming of Christ. Punishment was even 
 God's method for dealing with sin during the Patriarchal 
 and Jewish dispensations. But this method did not meet 
 the whole case. It restrained sin to some extent. It lim- 
 ited its ravages, but it did not cure the disease. The law 
 itself, which was added because of transgression, only re- 
 strained sin, circumscribed its influence, while the punish- 
 ment which followed the transgression of this law did 
 little more than add terror to the law and thereby increase 
 
THEOLOGICAL PROBLEMS 157 
 
 its sanctions. But as a final remedial agent the law was 
 weak, on account of the weakness of the flesh, as Paul 
 states it, and therefore could not do what was necessary 
 to be done in order to bring in an everlasting righteousness, 
 which would secure the believer against ultimately certain 
 failure in the risen life. Punishment of sin did not put 
 sin away; it certainly did not meet the whole case. 
 
 Third; sin could he pardoned. This is the problem in- 
 volved in the reconciliation. Stated in the style of the 
 Apostle, the problem to be solved was, how can God be 
 just and at the same time the justifier of him who believes 
 in Jesus? Or to put it in another form, how can God 
 honour his own law which condemns sin which is the trans- 
 gression of the law, and at the same time pardon the sinner 
 who has broken that law? This is the real problem in 
 the atonement. Can we imderstand its solution so that 
 our reason as well as our faith may be satisfied? 
 
 I do not propose to discuss the various theories of the 
 atonement which have more or less held place in the history 
 of the church. This would occupy too much time, and 
 would perhaps, not be very profitable to any of my hearers. 
 However, there is a somewhat modern view of the subject 
 which needs to be exposed in order that we may have a 
 clear conception of just what the reconciliation is, and 
 what it means to a lost and ruined world. I refer to that 
 view which practically eliminates, or else heavily discounts, 
 the death of Christ as the central fact in the reconcilia- 
 tion. This view gives to the life of Christ the chief place 
 in the reconciliation. In fact it makes everything atone 
 that is connected with Christ's mission to the earth. 
 
 But we do not reason about anything else in this way. 
 When we come to the Lord's table to commemorate the 
 dying love of our Lord Jesus Christ we do not destroy the 
 specific character of that service because the life that He 
 
158 PREACHER PROBLEMS 
 
 lived gives it validity, saeredness, and power. Of course 
 the death of Christ would have no potency whatever, in 
 meeting the case of our alienation from God, if He was 
 not what He claimed to be. But there is evidently in the 
 New Testament something that is distinctly affirmed to 
 be the reconciliation as distinguished from the life of 
 Christ. Let us hear what the Apostle Paul says on this 
 very question in the fifth chapter of his letter to the Romans, 
 and tenth verse. " For if, while we were enemies, we were 
 reconciled to God through the death of his son, much 
 more, being reconciled, shall we be saved by his life." 
 Here we have unmistakably both the death and life of 
 Christ brought into view and distinctly differentiated, and 
 each placed in relation to the particular result which is to 
 be effected. Reconciliation is undoubtedly effected by the 
 death of Christ, while our salvation is secured by his life. 
 Nothing could be more specific as regards these two facts 
 than what is stated in this verse. Our enmity to God is 
 overcome and healed by the death of his Son, while our 
 salvation is assured in the fact that He who was dead is 
 alive for evermore. Nothing could be more definite than 
 this teaching of the Apostle, and nothing could be more 
 comforting than the great truth which it formulates. 
 
 Let it, then, be distinctly understood that the reconcilia- 
 tion is the death of Christ for our sins, and not his life, 
 or anything else connected with his mission to the world, 
 except so far as his death, in its efficacy, must be deter- 
 mined by what He was and what He continues to be. 
 
 Finally, what is the meaning of this death, or how does 
 it effect the reconciliation of God and man? 
 
 Let us at once reject all such notions as that God was 
 angry with the world and that the death of Christ was 
 necessary in order to appease this anger. Until we do 
 reject such notions we certainly cannot understand the 
 
THEOLOGICAL PROBLEMS 159 
 
 meaning of such statements of Scripture as that " God 
 so loved the world, that he gave his only begotten son, that 
 whosoever believeth on him shall not perish but have ever- 
 lasting life." According to this Scripture the death of 
 Christ was because God loved the world, not because He 
 was angry with it or hated it. Doubtless God hated sin, 
 but He loved the sinner. The reconciliation has to do 
 first of all with sin, and not with the sinner. Sin is de- 
 clared to be the transgression of the law. Now the law 
 was angry, so to speak, and may be said to have hated the 
 sinner because the sinner had transgressed it. It was 
 God's law ; He had made it, and this law required the death 
 of the transgressor. Now the problem of the reconciliation 
 was simply, how can God vindicate his own righteous law 
 and at the same time be merciful to the transgressor? 
 This problem was solved by the death of Christ. What the 
 law required He met, and in everything He provided for 
 the love of God to be made manifest in the salvation of 
 every soul that accepts the sacrifice which Christ made on 
 the cross. 
 
 This is the whole heart as well as head of the reconcilia- 
 tion. In this reconciliation God seeks to pardon sin in- 
 stead of punish it, or let it alone to run its riotous course. 
 Hence the cross, or rather the word of the cross, becomes 
 henceforth the power to heal the nations. No wonder the 
 Apostle Paul said, " 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." 
 
 Before closing this brief consideration of the reconcilia- 
 tion it may be well for a moment to look at the human side 
 of this great subject. Undoubtedly there is a human side 
 to it. God and man must cooperate in any scheme of 
 redemption which can be regarded as worthy of divine 
 origin. Hence no expedient for the salvation of men is 
 
i6o PREACHER PROBLEMS 
 
 worth a single thought which does not recognise the im- 
 portance of man to be consulted with respect to the terms 
 submitted in the word of reconciliation. This would seem 
 to be clearly implied in the very fact that the Gospel must 
 be proclaimed to men for their acceptance or rejection. 
 Evidently the full benefits of the death of Christ do not 
 accrue to the sinner until he has accepted the terms of 
 salvation offered in the Gospel. These terms are plainly 
 indicated in the Gospel message itself. The sacrifice of 
 Christ makes it possible for God to pardon the sinner and 
 restore him to divine favour, but this great result is con- 
 ditioned upon the sinner's voluntary and earnest accept- 
 ance of the terms proposed on the part of God. These 
 terms comprehend at least faith, repentance, and baptism, 
 the last setting forth in outward form the first two, and 
 at the same time expressing in a definite act the ac- 
 ceptance by the penitent believer of Jesus as Lord and 
 Christ. 
 
 As a further proof that the reconciliation must be ac- 
 cepted upon the part of men before it can be efficacious in 
 their salvation, it needs only to be said that in all the 
 Scriptures referring to the subject they make it evident 
 that now at least men are to be reconciled to God and not 
 God reconciled to men. Whatever needed to be done on 
 the divine side in order to effect a reconciliation between 
 God and man was done when Christ died for our sins, and 
 now the call is to men, and they are urged to be reconciled 
 to God; and in order to this great end the Word of recon- 
 ciliation, or the Gospel, is to be preached so that men every- 
 where may have the opportunity to accept or reject the 
 grace of God which is offered through Jesus Christ our 
 Lord. 
 
 From this point of view the contemplative, earnest soul 
 must be almost overwhelmed by at least two great consider- 
 
THEOLOGICAL PROBLEMS i6i 
 
 ations : first, the marvellous love of God in giving his Son 
 to die for us that we might be brought back to Him into 
 the fellowship which was lost through man's disobedience; 
 and second, the great responsibility which has been placed 
 upon man by giving him the privilege to choose for him- 
 self whether he will or will not accept the mercy which 
 God offers through the Gospel. While standing at the 
 cross, with its true vision before our eyes, we both rejoice 
 and tremble in view of the matchless love which the recon- 
 ciliation displays and the awful responsibility which it 
 enjoins upon us. 
 
 (c) Jesus in his offices. I have already noticed 
 briefly the importance of the preacher's taking Jesus as his 
 great teacher. I have also indicated with special emphasis 
 his great office as intercessor for sinful men. It only re- 
 mains that I should now say a few words with respect to 
 his Lordship or Kingship, as this is the particular office of 
 Christ which seems to come in conflict with the modern 
 view of the world. 
 
 It is very difficult to bring men to recognise the supreme 
 authority of Jesus as King. They are willing to concede 
 to Him supremacy as a teacher, and many are not unwilling 
 to own his priestly office, but practically at least it is to be 
 feared that even many professing Christians do not fully 
 recognise his Lordly or Kingly authority. 
 
 It is at this point where the preacher will find his chief 
 difficulty in dealing with men. He will find that many 
 will not accept of Christ's teaching as the final source of 
 appeal in reference to either faith or conduct, and espe- 
 cially as regards the latter. Of course I do not mean that 
 men, and especially Christian men, will very generally, 
 defijiitely, and formally reject the authority of Jesus as 
 Lord and Christ, but they will, nevertheless, practically 
 ignore his teaching, or else attempt to explain it away so 
 
i62 PREACHER PROBLEMS 
 
 that it really means little or nothing in deciding what should 
 be done in any given case; and yet, nothing is clearer in 
 the New Testament than that his word should be final 
 with every loyal subject of his Kingdom. 
 
 Having looked the whole ground over carefully I am 
 decidedly of the opinion that this failure to accept heartily 
 all that is implied in the Kingship of Jesus is both the 
 root and centre of the feeble faith and half-consecrated 
 life of nearly all who to-day profess to be followers of our 
 Divine Lord. When the preacher has overcome this semi- 
 infidelity in his church he will have gained a position from 
 which he will be able to solve almost any other difficulty, 
 which may come up in his experience with his people. 
 
 (2) Anthropology. — It is still true, as it was in the 
 days of Alexander Pope, that mankind is the proper study 
 of man. Of course this statement should embrace man- 
 kind in all of its relations. If man was created only a 
 little lower than God, it is easy to see how important it 
 is to study man in his creation, history, and final destiny. 
 
 Doubtless one reason why the subject of Anthropology 
 has been somewhat confused, in the evolution of theological 
 systems, arises from the fact that men have begun their 
 study of man from the theological point of view rather 
 than from the anthropological point of view. Indeed the- 
 ology itself cannot be mastered unless we begin the study 
 of it from the standpoint of man. Man's first acts of 
 consciousness are with respect to himself, and he must 
 reason from these to his consciousness of other things. 
 Anthropology, therefore, is a most important branch of 
 theology, for the reason that we cannot study the latter 
 at all unless we associate with it the former. God and 
 man cannot be separated in the history of the human race, 
 and consequently the very creation of man is an important 
 
THEOLOGICAL PROBLEMS 163 
 
 element when we come to inquire what is man, and what 
 are the facts of his history. 
 
 It is probable that it is not necessary to give special 
 emphasis to the fact that the New Testament recognises a 
 trichotomy with respect to man; that is, he is composed of 
 body, soul, and spirit, or of a physical, animal, and spiritual 
 nature. While this trichotomy was faintly adumbrated in 
 the Hebrew psychology it was certainly not very vigor- 
 ously emphasised, since it was a habit of the Hebrews to 
 occasionally use the same word to represent both body and 
 soul. This was probably due to the fact that the body and 
 soul were almost certainly of contemporaneous creation, 
 while it is equally certain that the spiritual nature of man 
 was conferred upon him some time after man was a psy- 
 chical being. At any rate philosophers have generally 
 divided man into body and soul, the latter standing for 
 everything above the mere physical. 
 
 Of course in this our psychologists have followed Plato 
 rather than the New Testament, and consequently for the 
 sake of exactness in definition it will be both convenient 
 and intelligible, as well as highly suggestive, for the 
 preacher to stick to the Scriptural trichotomy instead of 
 the Platonic dichotomy. Strictly speaking, therefore, we 
 may regard man as composed of body, soul, and spirit, or, in 
 other words, we may regard him as man Physical, man Psy- 
 chical, and man Pneumatical. This classification brings 
 into prominent view the spiritual nature of man, which is 
 doubtless the most predominant fact concerning what man 
 really is, as well as what he is yet to be. If redeemed man 
 does not wear the image of God, and if he is not to live 
 forever, then it seems to me that the salvation through 
 Christ and the revelation as regards the future are surely 
 without sufficient inspiration to encourage any one to 
 trouble about them. 
 
i64 PREACHER PROBLEMS 
 
 It is not now proposed to discuss the various theories 
 which have been propounded with respect to man's immor- 
 tality. Any adequate discussion of these theories would 
 make a large volume, and consequently no attempt will 
 be made to discuss them at all. However, it may be 
 helpful to us if we spend a moment to inquire what would 
 certainly happen to man when he fell from his first estate ? 
 It will be noticed that I am using the popular style of 
 presenting this matter and it may appear in the sequel that 
 there was decidedly a fall in one respect at least. Let us 
 examine this matter entirely without prejudice, and then 
 I hope the conclusion which is reached will help us to 
 understand the whole subject of Anthropology. 
 
 It is certainly a very remarkable fact, but it is a fact all 
 the same, that the fall of man was occasioned by exciting 
 a conflict among the different parts of his nature. When 
 the divine image was conferred upon him, or when he 
 received his spiritual endowment, this was the crown of 
 his tripartite nature, and consequently was at the top, so 
 to speak, controlling all and bringing all in subjection 
 to it. 
 
 Now it is curious and interesting to notice that the real 
 attack upon this harmonious development of man was 
 made at the centre, that is, through his animal nature, and 
 in order to success one of the animal kingdom was used by 
 Satan to accomplish man's overthrow. The temptation was 
 really an effort on the part of the animal to gain supremacy 
 over the spiritual. Its final success was in placing the ani- 
 mal at the top, in regal authority, and the spiritual under- 
 neath, in subjection to the animal. Whatever else may have 
 happened through the temptation, this much certainly did 
 happen — the animal went up and the spiritual went down. 
 The marks of this conflict may be seen everywhere in 
 history. Men have deen dominated by the animal ever 
 
THEOLOGICAL PROBLEMS 165 
 
 since the success of the serpent in Eden. Even the nations 
 of the earth take for their symbols some animal. America 
 uses the eagle. Great Britain the lion, Russia the bear, etc. 
 What is true of nations is equally true of individuals. In 
 Flaubert's great novel entitled " Salammbo," he has defi- 
 nitely introduced the python in the story of Salammbo's 
 fall, and this python is but an echo of the serpent in the 
 Garden of Eden. In each case it is the struggle between 
 the spiritual and animal, and in each case the animal wins 
 the battle, and this will always be the case in the struggle 
 without divine assistance. In the letter to the Romans the 
 Apostle Paul tells us that he was constantly passing through 
 a similar struggle, and doubtless a similar result would 
 have followed in his case had it not been for the fact that 
 in his struggle he received help from our Lord Jesus 
 Christ. Just here we touch the real secret of the Chris- 
 tian's triumph. He can do all things through Christ who 
 strengthens him, but without this strength he would be an 
 easy victim through his animal nature, which is still strug- 
 gling for supremacy, even in the case of Christians whose 
 spiritual natures have been resurrected into a newness of 
 life and again placed in regnancy over the soul and body. 
 Have we a suggestion in the facts already stated that 
 will help us to unlock the mystery of man's present con- 
 dition? We need no argument to convince us that we are 
 in a great struggle wherein evil and good are constantly 
 in conflict. The Apostle Paul's experience is the experience 
 of all of us; when we would do good, evil is present. 
 Many of us have also realised the same deliverance which 
 he says took place in his case. He found deliverance only 
 in Christ Jesus the Lord, and this must necessarily be our 
 only way to victory; and this being the case, the preacher 
 will findi in this fact a great leverage power with which to 
 lift up his people into a higher life. The cross specially 
 
i66 PREACHER PROBLEMS 
 
 appeals to our consciousness of helplessness. On the out- 
 side it is repulsive. It was a stumbling block to the Jew 
 and foolishness to the Greek, but to those who are saved 
 it has always been and always will be both the power of 
 God and the wisdom of God. On its exterior side it is 
 darkness and death; when we come to its inner meaning 
 it is life and light. In the shadow of the cross there is 
 revealed the effulgence of God's infinite love, for the bright- 
 ness of this love is made specially manifest in the dark 
 background of the cross. 
 
 What then shall we say to these things ? Is it true that 
 evil had to triumph for a while in order that good might 
 ultimately triumph ? Surely this is not the meaning of the 
 Scripture teaching on this subject. It cannot be denied 
 that evil did triumph for a while, and we are clearly assured 
 that good will finally win a great victory; but these facts 
 do not warrant the conclusion that the fall of man was 
 necessary, or that God is in any way the author of evil 
 except so far as He has permitted evil to exist. Why He 
 has permitted it to exist may not be very evident to even 
 the wisest philosopher. Nevertheless there is a suggestion, 
 in the facts stated, which may help us to solve the problem 
 before us. Could man have achieved his liberty in any 
 other way than by the method he adopted ? Up to the time 
 of eating the forbidden fruit he was simply negatively 
 good. The prohibition kept him in this state. His good- 
 ness consisted in refraining from evil. It was simply the 
 goodness which comes by legal restrictions. 
 
 But this was not the kind of man which God had in view 
 in the making of him. While man was finished, so far as 
 his creation was concerned, he is still in the process of 
 making. The tragedy in Eden was overruled so as to 
 contribute to this process. The ground was cursed, but it 
 was for man's sake. He was cast out of the garden into 
 
THEOLOGICAL PROBLEMS 167 
 
 the world of conflict, so that this conflict might hammer 
 him into the shape desired by his creator. This hammer- 
 ing process has been attended by much suffering and dis- 
 aster, but, after all, it is the only way by which the pure 
 gold of character can possibly be made manifest. It 
 is by the cross that we reach the crown. Possibly it may 
 be said in truth that man achieved his liberty by disobeying 
 God, but the price of this liberty was death. This is still 
 the price of liberty. Nations have had to pay this price 
 as individuals have done; and this will perhaps be the 
 case as long as the struggle continues which was precipi- 
 tated by the fall of man in Eden. 
 
 Just here we touch a very important fact. The modern 
 view of the world largely tends to minimise the exceeding 
 sinfulness of sin. But this extreme conclusion is reached 
 mainly because our modern thinkers do not distinguish 
 between sin and its results. Sin itself must always be 
 hateful to him who cannot look upon it with the least al- 
 lowance. But, after all, the effects of sin may be remedial 
 in their influence. In our Materia Medica there are many 
 poisons that are used as remedies in curing disease. They 
 are no less poisons because, taken in certain quantities, 
 their final effect is curative. Precisely so it is with sin. 
 It is itself a terrible poison, but its effects may be over- 
 ruled and circumscribed so that the very disasters which 
 sin produces may contribute to final good. But however 
 this may be, it is undoubtedly certain that sin is here and 
 its effects all around us, and whoever is wise will not 
 shut his eyes to this fact, but will seek to do all in his 
 power to alleviate the suffering which sin produces by 
 overruling its effects in the interest of good. 
 
 One thing, however, should be noticed at this point in 
 order that we may have an adequate conception of the 
 fall and its consequences. The word knowledge in the 
 
i68 PREACHER PROBLEMS 
 
 statement concerning the tree of the knowledge of good 
 and evil meant much more than is usually meant by that 
 word. It was an experimental knowledge which Adam 
 had. He knew the difference between good and evil from 
 the effect upon his own life. Indeed, knowledge which does 
 not come from personal experience is never satisfactory. 
 Very few are willing to take the testimony of others- with 
 respect to the result of any particular course of conduct. 
 Most people must test the matter for themselves. They 
 must actually eat of the forbidden fruit, taste its quality, 
 and realise its effects in order that they may be satisfied. 
 This fact stands right in the way of the formation of 
 character, and yet it may contribute to the highest develop- 
 ment of character. We say that experience is a great teacher, 
 though it is often very costly. A burnt child dreads the fire ; 
 but perhaps no persuasion could keep the child from testing 
 the quality of the fire. We think we must eat for our- 
 selves the forbidden fruit in order that we may gain the 
 real knowledge of experience. Anyway, while Adam paid 
 dearly for this experimental knowledge, God mercifully 
 now overrules pain, sorrow, and disaster, which came 
 through man's disobedience, so that all these may con- 
 tribute to man's final triumph and glorification. Thus it 
 is ever true that 
 
 "From seeming evil He's still educing goed, 
 And better thence again, and better still, 
 In infinite progression." 
 
 It is scarcely necessary to say that the preacher will 
 meet with many objections to Christianity that are neither 
 modern nor sensible. Indeed, no objection to Christianity 
 can be sensible, for the reason that Christianity is in har- 
 mony with the whole nature of man as he now is and as 
 he is to be. Nevertheless, the faithful minister must not 
 
THEOLOGICAL PROBLEMS 169 
 
 entirely ignore even quibbles with respect to the faith, and 
 especially when these have a popular currency. One of these 
 he will meet very frequently, and it will be necessary for 
 him to show its absurdity, and consequently its irrele- 
 vancy, even when it is almost a humiliation of intellect 
 to do so. 
 
 He will meet those who will tell him that they had no elec- 
 tion in the matter of their environment, as to whether they 
 should be born in a Christian land or a heathen land, and 
 therefore they feel no responsibility for their faith, as to 
 whether they believe in Christianity or not. They do not 
 think that God will punish them for their conduct with 
 respect to the faith, no matter what that conduct may be; 
 consequently they feel no personal responsibility as regards 
 the matter, and so dismiss it entirely from their minds. 
 
 Now, it is difficult to believe that any one can be very 
 serious in presenting such a shallow reason for rejecting 
 the Gospel. Still, it must be confessed that not a few find 
 this a convenient hiding place to shield them from the 
 searching rays of Gospel light. 
 
 It is almost unnecessary to say that by parity of reason- 
 ing it is easy to show that no one is responsible for any 
 kind of conduct. The thief had no election in determining 
 whether he should be born in the country that prohibits 
 stealing or in a country where might makes right. It 
 is no doubt true that environment exerts a large influence 
 in determining character, but it is equally true that all 
 parts of that environment must be taken into consideration 
 when we are estimating the results. If one is born in 
 a Gospel land, that very fact is an important element in 
 the estimate we make of his responsibility. The more light 
 we have, the more responsibility. If our lives have been cast 
 in pleasant places we ought to be thankful for this, and 
 we ought also to be willing to meet the additional responsi- 
 
I70 PREACHER PROBLEMS 
 
 bility which rests upon us because we have been thus fa- 
 voured. 
 
 Akin to the foregoing ridiculous objection is that which 
 claims that as God made us and placed us here in this world, 
 He and He alone is responsible for what we are and what 
 we must be. Now this objection assumes that man is an 
 automaton — a mere machine which acts only as it is 
 acted upon. But man is something nobler than that. The 
 very privilege of choice, to which I have already called 
 attention, is itself a magnificent endowment. It is true 
 that this privilege may be much abused, but this can be 
 said of all great privileges. Every right to use a thing 
 carries with it the possibility of its abuse. It is freely 
 admitted that God could have made a being incapable of 
 sinning, but he would not have been a man. Indeed, he 
 would have been practically a machine, as has already been 
 intimated. But God did not plan to make a machine, but 
 a man, and to make a man, in the true meaning of that 
 term, it was necessary for him to have the power to do 
 evil as well as good; and this is precisely the kind of 
 being man is. The very fact that he can reject the divine 
 will, and even challenge Omnipotence to arms, shows man's 
 immeasurable greatness, and at once constitutes him what 
 he is declared to be, only a little lower than God. Fatal- 
 ism, therefore, has no place in a reasonable anthropology. 
 Man in any environment is responsible for his acts, though 
 doubtless the Divine Father will make due allowance for 
 circumstances over which man has no control. Indeed, 
 the Scriptures clearly teach that the final determination 
 of character will depend much upon opportunity, and con- 
 sequently no injustice will be done to any one, no matter 
 where he may have been born or where he may have lived. 
 But surely the man who lives in this enlightened age and 
 in this God-favoured country will have less excuse to offer 
 
THEOLOGICAL PROBLEMS 171 
 
 than any other man on the face of the earth for having 
 rejected the Gospel, when he shall be called upon to give 
 an account for the deeds done in the body. No finespun 
 theory, made out of philosophical speculations, nor any 
 stubborn wilfulness can possibly avail in excusing men 
 who live in this sunlight age and in this land of Bibles, 
 whatever may be said in extenuation of the failure of 
 others less favoured if they fail to accept of the Gospel of 
 Christ. Where much is given much will be required. 
 
 (3) SoTEEiOLOGY. — The doctrine of salvation embraces 
 practically the whole scheme of redemption, though for 
 the sake of clearness it is usually treated as a separate 
 division. In such a division we may properly confine our 
 investigation to a few simple elementary facts and prin- 
 ciples which are fundamental with respect to the whole 
 matter of soteriology. 
 
 One thing is very certain, viz., the preacher will be 
 compelled to have much to do with this subject ; and some 
 of the most difficult recurring problems, which he will be 
 called upon to solve, may be classed in the division now 
 under consideration. As a rule, when the unsaved have 
 had their attention arrested by the Gospel they are not 
 specially interested in either theology or anthropology, as 
 these are usually treated ; but they are intensely interested 
 in the question of their salvation; and this being true, it 
 is of the greatest importance that the preacher should 
 be well prepared to meet such difficulties as are almost 
 sure to rise in the minds of those who are to be instructed. 
 Probably the very simplicity of the subject of salvation, as 
 it is revealed in the Scriptures, is mainly responsible for 
 the general confusion which prevails on this subject 
 throughout Christendom. 
 
 Doubtless many think the plan of salvation, as revealed 
 
172 PREACHER PROBLEMS 
 
 in the Scriptures, is entirely too simple, too easily appre- 
 hended, and too easily appropriated, and consequently they 
 have thought it necessary to amend in several respects the 
 divine revelation. This, however, is hazardous work. In- 
 deed, it ought to be almost self-evident that a Gospel which 
 is to be carried into all the world and preached to every 
 creature must be necessarily very simple in each term, as 
 well as in its general content, in order that it may be 
 adapted to all classes and conditions of the people. If 
 it were a Gospel intended exclusively for the benefit of 
 trained theologians, then we might expect something like 
 a scientific and scholastic treatment of salvation. But as 
 this latter class is infinitesimally small, in comparison with 
 the great mass of humanity for which the Gospel is in- 
 tended, undoubtedly we have a right to expect that divine 
 wisdom would make the Gospel message just what it is, 
 so easily apprehended that even the wayfaring man, 
 though a simpleton, need not err therein. 
 
 I am emphasising the simplicity of salvation because I 
 am sure it is precisely at this point where most preachers 
 make a great mistake in dealing with the unconverted. 
 The servant of Naaman was right when he reproved his 
 master for refusing to do what God had told him just 
 because it was a simple thing to dip seven times in the 
 River Jordan in order to be cured of leprosy. The average 
 man thinks that some great thing must be done for him, 
 or rather some great demonstration of power manifested 
 in him or around him, in order that he may be cured of 
 sin. But this is not the divine method. Even in nature 
 power resides in silent courses. But this very silence is 
 an evidence of the grandeur of what is accomplished. When 
 nature is working out her greatest results, and when her 
 most powerful forces are brought into active exercise, then 
 silence is always the charmed circle in which the work is 
 
THEOLOGICAL PROBLEMS 173 
 
 done. When spring builds her beautiful temple, covering 
 it with tender foliage, filling it with the loveliest flowers, 
 and painting it with the sparkling sunbeams of the morn- 
 ing, no sound of the axe or hammer is heard. When sum- 
 mer smiles and waves her thousand fields of grain; when 
 autumn looks sad and reels beneath the ripened fruit; 
 when winter shakes his icy locks and frost-nymphs creep 
 to every tender shrub and nature's breath is stopped, all 
 this and more is done; and yet no voice is heard to speak, 
 no jarring sound breaks on the silence deep, save that which 
 man in weakness utters, and uttering which, he dies, a 
 thing of dust. 
 
 Nature is grace in symbol. The method of God is the 
 same in each. Simplicity is the most comprehensive word 
 in the divine government, as regards both physical and 
 spiritual things. Paradoxical as it may seem, it is never- 
 theless true, to be simple is to be profound. Clear water 
 reveals what is in it, even to great depths, while muddy 
 water practically reveals nothing beyond its surface. A 
 simple Gospel reveals the divine wisdom, power, and good- 
 ness, while a Gospel which has become a muddy stream, 
 through human admixtures, practically reveals nothing 
 but the weakness of human nature which seeks to improve 
 upon what God has made. 
 
 However, in dealing with the problems which are sure 
 to confront the preacher, with respect to soteriology, it 
 will help him to make his work effective if he will look 
 at the whole subject from both the divine side and the 
 human side. While it is certainly true that the divine and 
 human cannot be absolutely separated in the plan of salva- 
 tion, nevertheless, for practical purposes, it is sometimes 
 better to make this separation, at least in soteriology, so 
 as to avoid confusion in the minds of those who may not 
 readily understand all that is involved in the case. 
 
174 PREACHER PROBLEMS 
 
 Looked at from the standpoint of what God does in the 
 matter of salvation, it is all-important to make it clear 
 that every convert is the result of the Holy Spirit's agency ; 
 and yet it is probably true that nothing in connection with 
 the salvation of souls has been more confused than the 
 office and work of the Holy Spirit. The effort to separate 
 its agency from the human side of this question, and to 
 regard its work as practically independent of what men 
 are to do themselves, as well as what instrumentalities must 
 be used in order to the Holy Spirit's efficiency, may be 
 regarded as among the prime factors which have con- 
 tributed to much of the failure which has resulted in the 
 efforts of Christians to convert the world. Satan could 
 not have invented a greater hindering cause to the success 
 of the Gospel than the false view of spiritual influence 
 which has prevailed to a large extent throughout Christen- 
 dom since the days of St. Augustine. Nor can we hope for 
 any triumph of the Gospel commensurate with the impera- 
 tive needs of humanity and the opportunities which are the 
 special inheritance of the twentieth century until the proper 
 relation of the Holy Spirit to the church and to the world 
 is clearly understood and emphasised in all the pulpits of 
 Christendom. 
 
 The preacher must distinguish between things that differ. 
 He must not confound the indwelling of Holy Spirit in 
 the church with the work of the Holy Spirit with respect 
 to those who are outside of the church. Let us clearly 
 understand a few most important things before we proceed 
 any further. 
 
 First of all let it be distinctly understood that while we 
 may regard the Holy Spirit as a personality, it is well 
 to remember that the Bible does not make much of this 
 personality, and for the most part does not emphasise it 
 at all. It is very suggestive, I think, that the article before 
 
THEOLOGICAL PROBLEMS 175 
 
 the Greek Pneuma is used only when the spirit is consid- 
 ered objectively, and the article is never used when the 
 spirit is considered subjectively. It is also true that the 
 article is not used when reference is to the gifts, operation, 
 or manifestations of the spirit in men; nor is it used when 
 the disciples are said to be filled with the spirit, to walk 
 in or to receive the spirit. There are a few apparent ex- 
 ceptions to this rule, but these are only apparent, not real. 
 
 Hence it will be seen that while the article is used in 
 connection with the spirit when objectively considered, 
 and while the personality of the spirit is distinctly taught 
 in the Scriptures, it is also true that this personality is 
 largely, if not completely, sunk when the indwelling of the 
 spirit is under consideration. I think we may readily be- 
 lieve that there is a philosophical reason for this remark- 
 able distinction, which is at least very suggestive not only 
 as regards the carefulness with which the language of 
 Scripture is selected, but also with regard to the reason- 
 ableness of Scriptural teaching. 
 
 Another important fact should just here be strongly 
 emphasised. ' Holy spirit dwells in the church, in the 
 preacher, and in the Word, which the preacher proclaims. 
 Just how this indwelling takes place, no one can perhaps 
 fully explain, any more than the union of the body, soul, 
 and spirit can be explained ; and yet the fact in one case is 
 as self-evident as in the other. Nor must the union of the 
 Holy Spirit in the church or in the believer be confounded 
 with the Holy Spirit in the truth which is presented by 
 the believer to the unconverted for acceptance. God is a 
 God of order, not of confusion. He works by means, and 
 so far as we know never without means. When He created 
 the universe He used his word as the instrumentality 
 through which his creative power was exerted. He still uses 
 that word in the work of the new creation in Christ Jesus. 
 
176 PREACHER PROBLEMS 
 
 In this connection I desire to quote liberally from one 
 of the ablest works on the Holy Spirit that has ever been 
 written. I refer to that of Dr. Thomas W. Jenkyn, of 
 Coward College, England. I prefer to use his language 
 for the reason that some of his most radical utterances 
 would be regarded as heterodox if I were to utter them 
 myself. 
 
 Referring to the Holy Spirit in the Word, Dr. Jenkyn 
 says: "In the Word, the influence of the Holy Spirit is 
 now as really present as in the days of inspiration. In- 
 spiration did not consist in the state and the feelings of 
 the mind that was individually inspired, but it consisted 
 in the truths or doctrines conveyed and breathed into the 
 soul. 
 
 " The real shrine of the divine presence was not the 
 soul of the inspired prophet or Apostle, but the truth and 
 message in the soul, and which was expressed by the soul 
 as it was moved by the Holy Ghost. These inspired truths 
 were intended for the permanent use of the church, but 
 as to the inspired souls themselves, — Hhe fathers, where 
 are they?' The inspired souls that received these truths 
 are not with us ; but the truths themselves, the real shrines 
 of the inspiring Spirit, are still with us : and the inspiring 
 Spirit is as much in them now — they are now as much 
 the inspirations of the ever-present Spirit, — as in the first 
 moment of their transmission to inspired men. 
 
 " The constant and permanent presence of the saving 
 power and influence is present in the Christian, and in the 
 church, only as the Spirit's word, the fixed shrine of the 
 Holy Spirit, is possessed and held by them, in its purity, 
 and in its entireness. Where the Word is not, there the 
 converting presence and the saving influences of the Holy 
 Spirit are not. Where the Word is introduced, there his 
 presence and influence are introduced. Where the Word 
 
THEOLOGICAL PROBLEMS 177 
 
 is rejected or lost, there his presence and influence are 
 lost. Whosoever pretends to the influence and presence 
 of the Holy Spirit without the Word, or against the Word, 
 or beyond the Word, is an impostor. In the Word the in- 
 fluence of the Holy Spirit is ever present without fluctua- 
 tion, diminution, or uncertainty: present as surely and 
 abidingly as magnetism in the loadstone, or light in the 
 presence of the sun, or, to use Scriptural metaphors, as 
 vitality is in a seed, or the waters of salvation in a well. 
 Where the Word of God dwells in a church richly, there 
 the developments or the presence and influences of the 
 Holy Spirit are proportionately extended and numerous. 
 Where, in a country or community, through abounding 
 iniquity, the Word has no place, there ^ Ichabod ' might be 
 inscribed, for the divine influence, the glory, is departed. 
 This awful fact does not consist in the presence of the 
 Lord forsaking the Shekinah, but in the Shekinah, the 
 shrine and symbol of the presence, leaving a people. In 
 the Word itself, in the doctrines and duties, ordinances and 
 institutions, of the Gospel, as in the ancient Shekinah, is 
 the presence of God to be found, notwithstanding the con- 
 duct of men, and the church must seek it in these, not 
 in frames and feelings, which are the mere vanes of all 
 that is changing and transitory. While possessing the 
 presence of the Word, infallibly calculate on the presence 
 and saving agency of the Holy Spirit. 
 
 " The reader will please to bear in mind that we treat 
 now of only the presence, or the seat of the presence and 
 influences, of the Holy Spirit, and not of their develop- 
 ments and manifestations. Magnetism is always present 
 in the loadstone, but its development will take place only 
 in certain combinations. Whoever will place the magnet in 
 these combinations, and not otherwise, can always cal- 
 culate on the influence being present and active. .Vitality 
 
178 PREACHER PROBLEMS 
 
 is always in the seed, and whoever will plant, or sow, that 
 seed, and put it in combination with 'good ground,' may 
 expect confidently that God will give the increase, and 
 renew the face of the earth. With the same certainty, 
 may the Christian church calculate on the converting pres- 
 ence and saving influence of the Holy Spirit being de- 
 veloped wherever the Word is, in the given combinations, 
 mixed with faith in them that hear it." 
 
 In speaking of conversion the same author uses the fol- 
 lowing very suggestive language: 
 
 " On the supposition that conversion is a moral change, 
 and not a physical transformation and metamorphosis, we 
 cannot connect it with the agency of God, unless we trace 
 it to the influence of motives. If conversion be some phys- 
 ical transformation, effected in the psychological soul, or 
 the intellectual spirit, by a direct and immediate agency 
 of God, it must be of course necessarily ascribed to God; 
 but in such a case the transformation would be miraculous ; 
 and, if it be a physical miracle, it ceases to be the duty of 
 the sinner, and therefore all contrivance and an arranged 
 adaptation of moral means to produce it are at once de- 
 stroyed; for a miracle in ethics is as much supermoral as 
 a miracle in physics is supernatural. To illustrate the ad- 
 justed systems of divine operations, supermoral facts can 
 be of no more use to the theologian than supernatural 
 facts are to the philosopher. If man be the originator of 
 his own volitions and wishes, it is difficult if not impossible 
 to show in what way his good desires, especially his altered 
 wishes, can be ascribed to God, or to illustrate how God 
 can be the cause of them. Even conceding this self-de- 
 termining power of the mind to be real, since in the whole 
 world of mind there is no instance of its being exercised 
 for Christian ends, except where Christian truth is present, 
 to what can we ascribe its Christian determinateness at 
 
THEOLOGICAL PROBLEMS 179 
 
 all but to Christian motives? But, since God is the first 
 cause of truth, and since He has revealed that He reasons 
 with men, reproves them, renews and sanctifies them, by 
 means of truth ; when we thus ascribe the moral phenomenon 
 to God, we are on the firmest grounds of argument, and 
 in full harmony with every truth in the universe. Sup- 
 pose a man to change his mind on a given subject in con- 
 sequence of a letter received by him from a friend in 
 India, but read to him by another person; and the query 
 to be proposed. Who changed this man's mind? The 
 answer would be something like the following : he himself 
 altered his views, but this he would not have done but for 
 the letter; he could not read the letter himself, therefore 
 it was read to him, and the reader had an instrumental 
 agency in his change of mind. No one can explain how 
 this friend had influenced his mind, or how he had con- 
 veyed his influence to ink and paper. The changing in- 
 fluence was in the truths of the letter, yet it was not the 
 mere influence of the truths, but the influence of his friend 
 conveyed in those truths. This would not be moral suasion, 
 for no other person presenting the same truths would have 
 produced the same effects. It would not be aflBrmed that 
 the honour of having changed that mind was due either to 
 the letter, the receiver, or the reader, but to the author of the 
 letter in India; yet he did not accomplish it without the 
 due operation of the others in their order. Drop the letter 
 from the links in the operation and it is impossible to 
 trace the change to the friend in India; put it in the series, 
 and it accounts for the whole process. Without the instru- 
 mentality of the Gospel, man, in the phenomenon of 
 conversion, is all in all; for, if he originated or self-de- 
 termined the change, he is his own saviour; or, if he was 
 converted miraculously, his own testimony is the only evi- 
 dence; but with the instrumentality of the Gospel, the 
 
i8o PREACHER PROBLEMS 
 
 Holy Spirit alone is the author and originator of conver- 
 sion." 
 
 I cannot close this important subject without making 
 another quotation from Dr. Jenkyn's remarkable volume, 
 under the subject entitled "Why Saving Influences Are 
 Not More Manifested " : 
 
 " No salvation can be expected where there are no means 
 of salvation. Good men seem to understand fully the prin- 
 ciples and operations of every other influence that comes 
 from God, except saving influences. They know that all 
 the physical influences that renew the face of the earth 
 come from God, but they take care to use all means to put 
 their farms and gardens in a position which shall be 
 adapted to the operation of these benign energies ; and they 
 feel conscious that these influences, though present and 
 powerful, would avail them nothing while the means were 
 neglected by which they operate. All good men recognise 
 also that the intellectual influences which enlarge and 
 exalt the mind come from God; but they very laudably 
 take good heed that, by the discipline of a wise and good 
 education, the minds of their children be put in a right 
 position for these influences to act upon them. 
 
 "Why does not the church act thus in its estimate of 
 saving influences? It is because its estimate is wrong; 
 and its estimate is wrong because it has been formed either 
 by the traditions of theological men, instead of the com- 
 mandments of God, or by the misinterpretation of Scrip- 
 tural facts in the miraculous history of the Jews. The 
 constitution of the Jewish church was a theocracy, a gov- 
 ernment by miracles, and by immediate divine interposi- 
 tions. The most conspicuous penalties and rewards, in 
 this form of government, consisted of physical evils or 
 temporal good. Hence, for the disobedience or rebellion 
 of the people, the Supreme Organ of the theocracy sus- 
 
THEOLOGICAL PROBLEMS i8i 
 
 pended the physical influences of the season, commanded 
 the clouds to rain no rain on the land, and withheld or 
 blasted the harvests. This administration of physical in- 
 fluences, under the theocracy, has been applied by many 
 Christians to the exhibition of saving influences under the 
 official agency of the Holy Spirit. The theology of the 
 Bible never represents the ministration of the Spirit and 
 the exhibition of saving influences under the official agency 
 of the Holy Spirit, as being, like the theocracy, of a miracu- 
 lous character, and without the operation of means." 
 
 This reasoning may not be regarded by some as entirely 
 satisfactory. Indeed, it is highly probable that not a few 
 will consider it as a practical repudiation of Bible testi- 
 mony. But may not this conclusion be the result of pre- 
 conceived opinion rather than from an unbiassed induction 
 of biblical teaching? Most of us know something of the 
 influence of prejudice, and consequently we ought to know 
 that any view of a subject contrary to our long-established 
 opinions will probably be rejected by us without even a 
 candid investigation. This is precisely what happens with 
 most persons who find fault with the arguments to which 
 attention has just been called. 
 
 At least one thing can be said for the view which has 
 been presented. It certainly emphasises an important side 
 of the question. It may be that the emphasis has been stated 
 with more force than the facts will justify; but however 
 this may be, it cannot be doubted that the opposite view 
 of spiritual influence in conversion has been pressed so 
 far as to come dangerously near to the point where human 
 responsibility practically ceases. In any case it is im- 
 portant for the preacher while dealing with honest in- 
 quiries to at least guard well the following important 
 facts: 
 
 (1) It is a fact that no view of spiritual influence can 
 
i82 PREACHER PROBLEMS 
 
 be correct which does not regard both the divine and human 
 side in the plan of salvation. There must be cooperation 
 between God and man, or else any plan must fail. 
 
 (2) The freedom of the human will must be provided 
 for in any view of spiritual influence which is worthy of 
 a moment's consideration. Man must not be made a mere 
 machine in order to give glory to God. This glory can be 
 given only by regarding man as a reasoning being, and 
 therefore capable of being influenced by arguments and 
 motives rather than by incantations or impulses which can 
 never appeal intelligently to the unconverted. 
 
 (3) The Gospel itself must be protected from any theory 
 or philosophy which detracts from it as the power of God 
 unto salvation to every one that believeth. I think the 
 preacher ought not to limit the divine side in the plan 
 of salvation even where revelation seems to permit him to 
 do so ; but at the same time he certainly ought not to give 
 prominent place to theories and methods concerning which 
 the Word of God is entirely silent. It is against these extra- 
 revelations, or these imaginary revelations, that the preacher 
 should make his solemn protest; and when he has done 
 this faithfully, he may leave the question of spiritual in- 
 fluence just where it is left in the Holy Scriptures. These 
 Scriptures undoubtedly teach that the Holy Spirit operates 
 through the written Word, through the church, and through 
 the preaching of the Gospel, but so far as any specific case 
 is concerned, we do not find in these Scriptures anything 
 that justifies the popular modern view that the Holy Spirit 
 goes before the church or the Gospel and prepares the 
 heart for the reception of the Gospel message. At any rate 
 when the church has done its duty and the preacher has 
 done his duty in proclaiming faithfully the Gospel in its 
 simplicity and purity, it is certainly both wise and prudent 
 to refuse to enter upon that unexplored region of occult 
 
THEOLOGICAL PROBLEMS 183 
 
 influences concerning which the Scriptures are as silent as 
 the grave. 
 
 Doubtless the main reason why the office and work of 
 the Holy Spirit have been confused, or else completely 
 perverted, is owing to the fact that the whole subject of 
 conversion has become "confusion worse confounded," 
 owing to both a false Anthropology and a false Soteri- 
 ology. 
 
 That something called conversion is taught in the Bible 
 no one who reads aright can for a moment question; but 
 that the public understanding of it is correct I think may 
 be fairly doubted. There is, perhaps, no difference of 
 opinion, at least among those who are regarded as Evan- 
 gelical, as to the need of conversion. I believe that all are 
 in harmony at that point. But when we come to consider 
 what is really meant by conversion, then there is at once 
 a wide divergence between the popular understanding and 
 that view which a critical knowledge of the subject must 
 necessarily yield. This difference may be clearly indicated 
 by asking a few questions : Does the man convert himself, 
 or is it something done for him? Is conversion an act of 
 the creature or of the Creator? Or, in other words, is it 
 a human or divine act? The popular view is that it is 
 wholly a divine act; that the human is entirely passive, 
 simply receiving what is done through divine agency. 
 Hence, we are constantly hearing such expressions as the 
 following: "When I was converted," "He went to the 
 meeting, and was converted," etc., etc.; all referring to 
 something which the subject had done for him rather than 
 something he did himself. And this view is at least par- 
 tially justified by the Authorised Version. In that Ver- 
 sion lnc(ppici)(ji (epistrepho) is rendered six times by the 
 phrase " Be ye converted," which conveys a passive signifi- 
 cation, as if the persons referred to are finally made to 
 
i84 PREACHER PROBLEMS 
 
 yield to some foreign influence which they were at the 
 time resisting. But the idea of passivity is not in the 
 original at all. The original occurs thirty-nine times in 
 the New Testament, in eighteen of which it expresses a 
 mere physical act of turning or returning; nineteen times 
 it is used to change from evil to good, and twice from 
 good to evil. In none of these cases does it ever express 
 passivity of the subject. The corresponding Hebrew word 
 (Shawh) is of very frequent use in the Old Testament, 
 and almost invariably carries with it the force of activity 
 upon the part of the subject. In Isaiah vi. 10, the Author- 
 ised Version gives a correct rendering as regards the .very 
 word under consideration. The passage reads : " Lest they 
 see with their eyes, and understand with their heart, and 
 convert," etc. It will be seen here that the word convert 
 is in the active voice, and refers to something that the 
 people were themselves to do, and not to something that 
 was to be done in them or for them. But where this same 
 passage is found in the New Testament, as in Matthew 
 xiii. 15, Mark iv. 12, John xii. 40, the Authorised Version 
 uniformly gives us a rendering which regards the subjects 
 as entirely passive, and therefore acted upon rather than 
 acting themselves. The Revised Version has done good 
 service in giving a much better translation of the origi- 
 nal; but why iTTtazpiipo) (epistrepho) should be rendered 
 " turn again " in Matthew and Mark, and only " turn " in 
 John, is certainly beyond the ken of any Greek scholar 
 outside of the Revision Committee. Still, we must do 
 that committee justice by heartily commending their dis- 
 crimination in reference to the voice of the verb in these 
 places as well as in Acts iii. 19. In this last passage the 
 revisers have given us what is virtually a new revelation. 
 As it stands in the Authorized Version it is really an en- 
 tire perversion of the original, and has doubtless been 
 
THEOLOGICAL PROBLEMS 185 
 
 largely instrumental in creating in the public mind the 
 erroneous view to which I am calling attention. It is 
 probable that those who made the Authorised Version 
 were influenced in this matter by the Latin Vulgate, as 
 it uses the passive voice where every other version known 
 to me uses the active. It is well known that King James' 
 translators followed very closely the Latin Vulgate, and 
 as regards epistrepho they followed the Vulgate slavishly. 
 Hence it will be seen that we are indebted to the Eoman 
 Catholic Bible for one of the most blighting errors with 
 which modern Christendom is cursed. 
 
 What, then, is the correct idea of conversion as taught 
 in the Word of God? In answering this question it may 
 be well to approach the final conclusion by successive steps. 
 Let it be observed, then, first of all, that the original 
 word everywhere represents an act, and in the next place 
 that this act is performed hy the subject, and finally that 
 the subject by this act turns from his wanderings to serve 
 the living God. Strictly speaking, therefore, conversion 
 denotes what the sinner does himself, and not what is 
 done in him or for him. It is his own act, and not the 
 act of another. True, the whole process may comprehend 
 several acts instead of one, as the term simply indicates 
 the fact of turning rather than the steps by which this 
 turning is accomplished. But whether many acts or one, 
 whatever is done, so far as any act is concerned, must be 
 regarded as done by the sinner himself. Hence the idea 
 of passivity on his part is wholly unscriptural, and is 
 dangerously misleading the people. I feel conscious that 
 in thus speaking I am doing a service for the cause of 
 truth. The popular mind is saturated with the notion 
 that the sinner has nothing to do — can, indeed, do noth- 
 ing — as he is wholly passive, and must, therefore, wait 
 for some irresistihilis gratia to act for him. Thus human 
 
i86 PREACHER PROBLEMS 
 
 responsibility is practically destroyed, while the work of 
 saving souls is turned from its legitimate course to try 
 expedients which are as unscriptural and dangerous as 
 the popular view of conversion is erroneous and mis- 
 leading. 
 
 Let no one misunderstand what I have said. I am 
 simply contending for a sound speech, for I believe that 
 this is necessary in order to create in the public mind 
 clear conceptions of duty. I have been looking at the 
 matter of salvation mainly from the human point of view. 
 But there are two sides to the question from the begin- 
 ning to the end, as indeed there are two sides to everything, 
 and it has been because men have not recognised this fact 
 that they have gone from one extreme to the other on this 
 subject. Some have ruled out the human entirely, and 
 consequently have set up a theory which is alike dishonour- 
 ing to God and man. Of course there is a divine side as 
 regards even conversion. There must be the motive to 
 turn, or else the sinner is sure to continue in his down- 
 ward course. The presentation of this motive is the work 
 of the Holy Spirit through the Gospel or Word of God. 
 This must be antecedent to any act of the sinner Godward. 
 There must be a change of heart, or genuine repentance, 
 before the sinner will turn. The Gospel, which is the 
 power of God unto salvation to everyone that believeth, 
 must first of all be preached to him. This Gospel the 
 sinner must hear, and then if he believes, he should at 
 once repent and turn, or, as it is expressed sometimes, 
 repent and be baptised, for by thus putting his faith into 
 an overt act, he is enabled to bury the old man and rise to 
 walk a new life. 
 
 Nevertheless, it must not be forgotten that the original 
 word, which is translated conversion, never in a single 
 instance refers to either God, or Christ, or the Holy Spirit, 
 
THEOLOGICAL PROBLEMS 187 
 
 as its agent. In five instances of the nineteen where it 
 relates to a change from evil to good, a human agent is 
 employed, as John the Baptist, Paul, or some member of 
 the church; and in the other fourteen occurrences the 
 agent is the person who is the subject of the change. This 
 is a most important fact, and clearly shows that, while it 
 is proper to say that men turn their fellow-men, it cannot 
 be said that the subjects of this turning are themselves 
 passive. Hence, strictly speaking, sinners are not said to 
 he turned to the Lord, but to turn to Him. And it will 
 be seen, furthermore, that while this view highly honours 
 God for wisely devising a Gospel to meet the sinner's 
 case, at the same time it greatly deepens human respon- 
 sibility, and makes it simply impossible for any one to 
 reject the Gospel without making his condemnation just. 
 Hence I conclude, that while we must press upon our 
 fellow-men the Gospel in order to turn them from evil to 
 serve God, the turning itself must be the act of the men 
 themselves in order that it may comprehend the Scriptural 
 idea of conversion. There must be divine power exerted 
 in order to influence the sinner to turn, and that power is 
 exerted through the Gospel, but this antecedent work must 
 not be confounded with that decisive step which the peni- 
 tent believer must take himself if he would fulfil the 
 requirements of what the original word means, as well as 
 what the apostolic practice was as regards the matter of 
 conversion. 
 
 As a matter of fact there are a number of instrumen- 
 talities employed in the salvation of the sinner, and the 
 Bible clearly recognises these instrumentalities. We are 
 not said to be saved by any one thing alone, but by a num- 
 ber of things in cooperation. The Scriptures clearly 
 teach that God saves us, and that we are begotten of God ; 
 also, that the grace of God saves us, etc. But would it be 
 
i88 PREACHER PROBLEMS 
 
 legitimate to conclude from these statements of Scripture 
 that nothing else has to do with our salvation? Surely 
 we would not wish to exclude the work of Christ and the 
 work of the Holy Spirit because the Scriptures ascribe 
 salvation, first of all, to the love of the Divine Father. 
 How, then, are we to understand the matter? I think 
 there is no difficulty in the case whatever. Evidently, 
 when the Scriptures ascribe salvation to any particular 
 person or thing, they do not necessarily exclude other per- 
 sons or things which may be mentioned in the same con- 
 nection or in other parts of the Word of God. 
 
 The Scriptural method is very natural and very simple. 
 It depends upon the point of view from which the divine 
 writer is contemplating the subject as to the agency or 
 instrumentality he may name. If he is aiming to empha- 
 sise the originating or moving cause of our salvation, he 
 will unquestionably call attention to the love of God and 
 the grace of God. But if he wishes to direct special atten- 
 tion to the procuring cause of our salvation, he will dwell 
 upon the great sacrifice for sin and uncleanness which 
 Christ made upon the cross, and he will rightfully call 
 attention to the fact that it is through his blood we have 
 redemption, even the forgiveness of sins. But if the point 
 of view occupied by the divine writer is the work of the 
 Holy Spirit, then we are told that no one can say that 
 Jesus is Lord but by the Holy Spirit. Now there is no 
 contradiction in this method. Everything depends upon 
 the standpoint from which the subject is considered. But 
 we may malce contradiction by refusing to move the stand- 
 point, and thus attempt to confine salvation to one thing, 
 when in fact the Divine Spirit has ascribed it to many. 
 
 Turning now to the human side, we find the Scriptures 
 still adopt the same method as when considering the di- 
 
THEOLOGICAL PROBLEMS 189 
 
 vine side. Men are told to do certain things, and as they 
 do each one of these they are said to be saved. And cer- 
 tainly, each one of these, considered from the human side, 
 does save, but not all in the same sense, nor in the sense 
 in which we are saved by divine power or agency. But 
 these human acts save us, nevertheless, in some sense, or 
 else the Bible would not say so. As an illustration, let 
 us look for a moment at faith. Now the Scriptures clearly 
 say that faith saves us. But in one sense faith does not 
 save us at all, for in that sense Christ ulone can save us. 
 But is there really any such thing as Scriptural faith 
 without Christ? There must be the object of faith before 
 faith can be exercised, and as Christ is the object of our 
 faith, we cannot believe Scripturally without resting our 
 faith on Him. So, then, really there is no such thing as 
 considering faith apart from Christ. Just so of calling 
 on the name of the Lord. How can we call on Him in 
 whom we have not believed, and how can we believe in 
 Him of whom we have not heard ? Nevertheless it is plainly 
 stated that " Whosoever shall call upon the name of the 
 Lord shall be saved." But if we are saved by faith alone, 
 then surely calling on the name of the Lord can have 
 nothing to do with our salvation. But we have already 
 seen that faith alone is really no faith at all, or, as James 
 says, is a dead faith. The same is true of calling upon 
 the name of the Lord. We are not saved by simply calling, 
 but by calling on the name of the Lord. 
 
 The Scriptures clearly state that baptism saves us. (1 
 Peter iii. 21.) But in what sense does baptism save us? 
 Certainly not in the same sense in which we are to under- 
 stand that God saves us, or Christ saves us, or the Holy 
 Spirit saves us, or faith saves us, or calling on the name 
 of the Lord saves us; but nevertheless baptism does save 
 us in some sense, for the Word of God plainly says so. 
 
190 PREACHER PROBLEMS 
 
 In what sense, then, does it save us ? Evidently only as it 
 in some way relates to Christ, for baptism, like faith, is 
 nothing when taken away from its legitimate association. 
 But baptism, like faith and calling, is joined to Christ, 
 and derives all its significance from Him. Without Him 
 it is nothing; with Him it has its proper place. It must 
 be "towards God by the resurrection of Christ." Scrip- 
 tural baptism, therefore, cannot be a mere physical or 
 mechanical act, but it has a deeply impressive spiritual 
 significance which at once attaches to it very great im- 
 portance. The phrases " baptised into Christ," " baptised 
 into His death," clearly indicate the significance which 
 we are now claiming for baptism. Baptism is not effica- 
 cious of itself in our salvation, nor is faith, nor repentance, 
 nor calling on the name of the Lord, but all of these are 
 things which we must do in order that we may lay hold of 
 the salvation which has been provided for us through Jesus 
 Christ our Lord. 
 
 It will be seen that this method of reasoning brings all 
 the Scriptures into harmony. There is no longer even 
 an apparent contradiction between those passages on the 
 one hand which assert the sovereignty of God, and those 
 on the other which assert the free agency of man. If we 
 will carefully consider the point of view from which the 
 subject is contemplated, we shall have no difficulty what- 
 ever in understanding that when we are said to be saved 
 by faith, calling on the name of the Lord, baptism, hope, 
 or indeed any other instrumentality, considered from the 
 human side, the one thing which is specially emphasised 
 must not be regarded as excluding any of the others men- 
 tioned, but as only stating one of the things by which we 
 are saved, because this one thing has some special purpose 
 which is not provided for in any of the others, or even in 
 all of them together. But when the one thing is added to 
 
THEOLOGICAL PROBLEMS 191 
 
 all the rest of the human acts, the sum must be even then 
 regarded as simply part of a circle which can only be com- 
 pleted by a union with everything which belongs to the 
 divine side in the plan of salvation. 
 
 Now the important fact to be emphasised with regard 
 to the popular use of the term conversion is, that its wrong 
 meaning has come down to us probably through an in- 
 heritance, as has already been intimated, from the Latin 
 or Eoman Catholic Bible. This of itself is a suspicious 
 circumstance, and at once suggests caution in accepting 
 the popular notion of conversion. The other important 
 fact is that, notwithstanding the New Version corrects 
 this mistake of the old, the popular use of the term con- 
 tinues to carry with it the meaning of the Old Version. 
 This shows how difficult it is to take a word back again 
 to its original source, and put into it the exact meaning 
 which it had at the beginning. 
 
XVIII 
 
 PEOBLEM OF AUTHOKITY 
 
 Perhaps no subject has been more abused than that of 
 the final appeal in religious matters. It is at once admitted 
 that the problem of authority has always been somewhat 
 difficult to solve. However, the difficulty no doubt is chiefly 
 owing to the fact that where personality is involved (and 
 it is always in some way involved), then the desire to rule 
 is almost sure to make it impossible for each individual 
 self to accept of any conclusion which dominates that self. 
 In religious matters, however, authority has been vested 
 respectively in the reason, and the conscience, and the 
 Bible; and each one of these has had its advocates among 
 theologians and religious philosophers. 
 
 But is not the main difficulty in the fact that the reason, 
 the conscience, and the Bible have been separated in the 
 consideration of the question? Why should these be re- 
 garded singly, when as a matter of fact they are mutually 
 involved? No one can reach any conclusion with respect 
 to religion unless he reasons about religion, and as the 
 question of morality must always be regarded as a part 
 at least of religion, it follows that no one can dispose of 
 any religious matter without bringing the conscience into 
 the problem. It is furthermore true that all of our clearly 
 defined religious ideas are drawn from the Bible, and con- 
 sequently we can have nothing to reason upon, and nothing 
 for the conscience to work upon, until the Bible is taken 
 into partnership with both the reason and the conscience. 
 It is, therefore, folly of the supremest kind to undertake 
 
 192 
 
OF AUTHORITY 193 
 
 to locate the source of authority in religion without reck- 
 oning with the three elements already indicated. When 
 we separate these we are guilty of precisely the same mis- 
 take which is made when we separate the different elements 
 in the plan of salvation. We may, for the sake of con- 
 venience and clearness of definition, regard these elements 
 as units, but they are units only because they are single 
 elements entering into the whole; and with respect to the 
 matter of authority all the single units when placed to- 
 gether in their proper relations make a trinity of units, 
 and this trinity in unity is really the source of authority 
 in religious matters. The tendency of men to analyse, and 
 then refuse to synthecise, is the source of untold evils, 
 and is generally the fountain out of which flows the streams 
 of illicit conclusions which have done so much to confuse 
 our theological science. 
 
 It is easy enough to say that the Bible is the final source 
 of authority in religion, but it may be well to ask those 
 who make this contention just what they mean by the term 
 Bible. There are at least three Bibles in every man's 
 house. There is, first of all, what is affectionately called 
 " the old family Bible." This, when it is faithfully trans- 
 lated, never changes. It represents the will of God to 
 man, and therefore contains God's infallible word speak- 
 ing to man. But there is a second Bible, which is every 
 man's interpretation of the old family Bible with respect 
 to his own special obligations and duties; and then there 
 is a third Bible, which is every man's interpretation of the 
 first and second Bibles with regard to his neighbour; and 
 this third Bible is often essentially different from the sec- 
 ond, while the second is often essentially different from 
 the first. When we interpret the Bible for ourselves we 
 often force a meaning which is not justified by any legiti- 
 mate rules of henneneutics. It is all very well for some 
 
194 PREACHER PROBLEMS 
 
 men to say they take the Bible and the Bible alone as their 
 rule of faith and practice. That is certainly a fine saying, 
 and in so far as it is practically carried out, it is worthy 
 of all commendation. But my own observation suggests 
 very strongly the fact that, when these men say they take 
 the Bible and the Bible alone as their rule of faith and 
 practice, they are simply affirming that they actually take 
 their interpretations of the Bible rather than the Bible 
 itself; and, as has already been intimated, these interpre- 
 tations differ so as to suit each man's own case and the 
 case of his neighbour. Evidently we do not always inter- 
 pret the Bible to mean for ourselves just what we are will- 
 ing to contend for with respect to our neighbours. 
 
 But all this shows that reason and conscience are both 
 involved in the question of a standard of authority; con- 
 sequently it is unmistakably true that most of us, if not 
 all of us, follow our respective interpretations of the Bible 
 rather than the Bible itself, as the expressed, unalterable 
 will of God. 
 
 It will now be seen, I think, that it is equally absurd to 
 assume that either reason or conscience is our standard of 
 appeal. Reason must have something about which to rea- 
 son. The Bible furnishes this. Conscience must have 
 something about which it may be exercised. The Bible 
 furnishes this. If it should be affirmed that the difference 
 between right and wrong is an eternal difference and is 
 not dependent upon the Bible, then it still follows that the 
 Bible is essential to emphasise this difference and to bring 
 it to bear upon the conscience. Paul tells us that though 
 sin was in the world before the law he would not have 
 known sin without the law. Precisely so is it with respect 
 to the matter under consideration. The difference between 
 right and wrong may belong to the constitution of the 
 universe, and may not therefore depend upon the Bible 
 
OF AUTHORITY 195 
 
 or any other revelation that has been made; but the Bible 
 reveals this distinction, makes it emphatic, urges its im- 
 portance, and fixes it upon the conscience, so that the Bible 
 cooperating with reason and the conscience makes a tri- 
 bunal for our guidance rather than either one of these 
 as separated from the others. 
 
 The preacher will have great need for this standard of 
 authority in dealing with the questions which will meet 
 him at nearly every step of his ministry; and I am not 
 without hope that the suggestions which I have made will 
 help him very much in solving many perplexing problems. 
 If he can make his people understand that reason and 
 conscience and the Bible are not in conflict with one 
 another, but, on the contrary, are in hearty cooperation, 
 then very much of the mist which usually obscures the 
 whole question of authority in religion will be practically 
 cleared away. 
 
 Evidently we have inherited a wrong view point with 
 respect to this matter. Part of our difficulty will be found 
 in the influence of Grecian philosophy. Socrates, Plato, 
 Aristotle, and others regarded reason as the sole authority 
 with respect to moral conduct. In modern times the Car- 
 tesians have emphasised the same source of authority. 
 But, perhaps, no one has given this contention such a 
 prominent place as Immanuel Kant, the great German 
 metaphysician, whose writings have had an almost unpar- 
 alleled influence upon educated men for the last hundred 
 years. 
 
 But this isolation of reason is neither philosophical nor 
 reasonable. As well might we say that the spirit of the 
 man is the source of all his activities. Man is composed 
 of body, soul, and spirit, and whatever may be affirmed of 
 either one of these, when separately considered, we must 
 undoubtedly regard all three of them in any question re- 
 
196 PREACHER PROBLEMS 
 
 lating to the whole man. Precisely so is it as regards 
 the question of authority in religion. We must regard 
 reason, conscience, and the Bible as cooperating together 
 before we can possibly reach such conclusions as will guide 
 us infallibly in the right way. 
 
 It will help us at this point to remember that we are 
 dealing with a subject which has two sides to it, viz., 
 the divine side, and the human side. God has not made 
 an arbitrary revelation in which He has announced his 
 laws, which laws are wholly unreasonable and revolting 
 to the conscience; but He has given us a revelation in har- 
 mony with both the reason and the conscience, and the 
 more these are enlightened by the influence of good, right, 
 and truth, the more strikingly does this harmony between 
 the divine and human come clearly into view. Hence the 
 authority of the Scriptures is not imparted to them by a 
 divine certification, which is supposed to reside in them 
 because of the inspiration they have received, but the au- 
 thority of the Scriptures consists in the truth which these 
 Scriptures contain, which truth is perceived by the reason 
 and approved by the conscience. Hence it will be seen 
 that real authority is not external, but internal; not some 
 cabalistic seal placed upon the book, but some marvellous 
 and easily perceived truth contained in the book, which 
 makes it impossible for the educated reason and conscience 
 to reject without stultifying themselves and thereby plac- 
 ing the whole man under self-condemnation. 
 
 In this view of the case, both the divine and human 
 are consulted. God, in an important sense, is the author 
 of the Bible, as He is also the creator of the man. The 
 Bible is God's medium through which He communicates 
 with the man, while the man, being the workmanship of 
 God, is capable of responding to the revelation which God 
 has made. In this view of the matter it is not diflScult 
 
OF AUTHORITY 197 
 
 to reconcile all the seeming points of antagonism, and to 
 finally reach a conclusion which is alike honourable to 
 both God and man. 
 
 From this standpoint it is proper to say that reason is a 
 source of authority; that conscience is a source of author- 
 ity; that the Bible is a source of authority; and that all 
 three of these, when taken together, constitute the source 
 of authority with respect to the moral or religious life. 
 
 With this simple but apparently satisfactory point of 
 view, from which to consider the subject of authority, the 
 preacher will be able to meet all the difficulties, with respect 
 to this question, of those who are not hopelessly beyond 
 the possibility of instruction. Of course it is not intended, 
 by the suggestions I have made, to treat the whole subject 
 exhaustively, but it is believed that the point of view 
 selected and emphasised is the only one that will bring 
 order out of confusion with respect to a matter which has 
 had much to do with retarding the progress of Christianity. 
 
XIV 
 
 THE PEOBLEM OF LIBEETY 
 
 Tacitus in his Annals says: Eara temporum felicitate 
 ubi sentire quae velis, et quae sentias dicere licet, which 
 may be translated as follows : " Such being the happiness 
 of the times, that you may think as you wish, and speak 
 as you think." 
 
 This describes a state of things which most people ar- 
 dently covet. Liberty is certainly a God-given thing, and 
 religious liberty especially, the noblest of all gifts to any 
 people. But liberty has often been greatly abused. Madame 
 Eowland's cry at the guillotine has been often illustrated 
 in human history : " Liberty, liberty ! how many crimes 
 have been committed in thy name ! " No one is so free 
 as the child of God, for if the truth make you free, then 
 are you free indeed. But in what does freedom consist? 
 Is it not found after all in obedience to law ? The Apostle 
 in his letter to the Eomans says, " The law of the spirit of 
 life in Christ Jesus hath made me free from the law of 
 sin and death." Many other passages might be quoted, 
 aflBrming practically the same thing, viz., that law is al- 
 ways a condition precedent to liberty, and without law 
 man would be a mere machine, which could act only as 
 he is acted upon. Government implies a rule of action, 
 and this rule must have objectivity as well as subjectivity. 
 As has already been shown, the objective revelation of God 
 must cooperate with the subjective reason and conscience. 
 Despotism is law without conscience ; anarchy is conscience 
 without law. Liberty is the harmony of law and con- 
 science, and is, therefore, the normal condition of men, 
 
 198 
 
OF LIBERTY 199 
 
 bounded on one side by the revelation which God has made 
 to us, and on the other side by the reason and conscience 
 which are in us. 
 
 The preacher, in meeting all the conditions of his work, 
 will have much need for clear conceptions with respect to 
 this question of liberty. He will find that men very gen- 
 erally will desire that state of happiness described by Taci- 
 tus, where they may think as they wish and speak as they 
 think. With certain limitations this is unquestionably a 
 most desirable state of things to contemplate. I have al- 
 ways admired that remarkable poem entitled " Fable for 
 Critics," by James Eussell Lowell; and perhaps the most 
 striking thing in that poem is the following with respect to 
 Liberty : 
 
 " And I honour the man who is willing to sink 
 Half his present repute for the freedom to think, 
 And, when he has thought, be his cause strong or weak, 
 Will risk t'other half for the freedom to speak. 
 Caring naught for what vengeance the mob has in store. 
 Let that mob be the upper ten thousand or lower." 
 
 This puts into verse practically what Tacitus said in 
 prose. But both of these statements need to be carefully 
 guarded ; for while freedom of thought, freedom of speech, 
 and the right of individual interpretation are fundamental 
 in both civil and religious matters in all worthy govern- 
 ments, it is, nevertheless, true that freedom without law 
 may become license, and, therefore, disastrous to the best 
 interests of mankind instead of a blessing which true 
 liberty always assures. 
 
 After all, it is not a very easy thing to define the limits 
 of either religious or political liberty. It is not difficult 
 to formulate a statement which might be generally ac- 
 cepted; but when we come to apply any conception of 
 
200 PREACHER PROBLEMS 
 
 liberty to the practical affairs of life, we find ourselves 
 at once confronted with many opposing obstacles. And 
 this fact illustrates the difference between theory and 
 practice; between a statement of a truth and the applica- 
 tion of that truth to the common affairs of life. 
 
 The first difficulty which confronts us is the difference 
 between the liberty which we claim for ourselves and what 
 we are willing to grant to others. We are all anxious to 
 have the liberty to think, speak, and act for ourselves within 
 legitimate bounds, without any obtrusive interference from 
 any person or persons whomsoever; but are we at the same 
 time willing to grant the liberty which we claim for our- 
 selves to all other persons? The first end of this state- 
 ment will no doubt be heartily agreed to by all classes, but 
 we seriously doubt whether the last part of it will be prac- 
 tically accepted by very many. It is so easy to believe that 
 our own way of thinking is best, that even from a benevo- 
 lent point of view we are sometimes anxious to have others 
 accept our notions of truth, nolens volens. Indeed, our 
 anxiety to press our own conclusions upon others is so 
 intense that it not infrequently happens that persecutions 
 fall upon those who are not willing to think, speak, and 
 act as we do ; and when these persecutions take the form of 
 the faggot or sword, we cry out against them as unworthy 
 of an enlightened civilisation, to say nothing of a Chris- 
 tian civilisation. But the principle is precisely the same, 
 whatever may be the form of the persecution. There are 
 many petty persecutions which are just as wrong in prin- 
 ciple as those which characterised the period of the Dark 
 Ages. Even at this time the principle of religious liberty 
 is perhaps violated just as often — and that too by Protes- 
 tants themselves — as was done in the thirteenth century by 
 Eoman Catholics. The form of the violation is different, 
 and that is all. 
 
OF LIBERTY 20i 
 
 What then do we mean by religious liberty, or our Chris- 
 tian liberty? If this is fundamental in any worthy reli- 
 gious movement, it is surely most important that we should 
 have clear conceptions of what is meant by it. It is not 
 possible, perhaps, in a brief lecture like the present one, 
 to examine this subject exhaustively, but it is possible to 
 make some suggestions that vrill help to throw light upon 
 this vital question. 
 
 First of all, let it be distinctly understood that all lib- 
 erty necessarily has its limitations. Liberty without lim- 
 itation becomes license, and license may soon become 
 destructive of all liberty. For general purposes liberty 
 may be defined as the privilege to do right. But even this 
 contains at least two somewhat ambiguous terms. What is 
 privilege? and, again, what is right? There are no ques- 
 tions more difficult to determine than those of casuistry. 
 What is right? is no more easily answered than Pilate's 
 question, " What is truth ? " The reason of this is not 
 far to seek. Eight and wrong must always be determined 
 by certain conditions of environment and perspective, and 
 consequently what may be right in a given case may be 
 wrong in another, and what may be wrong in one set of 
 circumstances may be right in another. The determining 
 factor is nearly always a variable quantity, and this is 
 precisely why we cannot formulate a definite rule to meet 
 all cases. However, the rule we have given is sufficient for 
 practical purposes; hence we shall assume that liberty is 
 the privilege to do right, and what privilege and right 
 are must be left for determination in each case as it 
 arises. 
 
 We are all familiar with the Apostle Paul's illustrations 
 with regard to individual liberty. He claims for himself 
 the privilege to do right, and yet he would not even exercise 
 that privilege where he finds it would cause his brother to 
 
202 PREACHER PROBLEMS 
 
 stumble or grow weak. It would appear irom this fact 
 that the Apostle was quite willing to limit even the liberty 
 which he possessed and which it was his right to exercise, 
 when it became an offence or a hindrance to others. This 
 is evidently a very important point of view from which 
 to look at the question under consideration. Liberty not 
 only necessarily has its limitations, but it may and ought 
 to have voluntary limitations. While we may have the 
 privilege to do right, it may not always be wise to exercise 
 that privilege. It often happens that by voluntarily refus- 
 ing to exercise a privilege, which we possess, we show the 
 highest wisdom. No doubt we shall be told at this point 
 that we must have honest convictions and also the courage 
 of them. Undoubtedly we ought to have the courage of 
 our convictions. But true courage does not consist in 
 rashly using even a privilege. We have known members of 
 churches to divide their church into factions simply because 
 these members were determined to show that they had the 
 courage of their convictions, while a little more wisdom 
 and a decent suppression of a temper, which they were 
 pleased to call courage, would have avoided the whole difiQ- 
 culty. What we call courage is often little better than 
 folly or madness, while what is called conscientiousness 
 is very frequently nothing better than stubbornness, or 
 " cussedness." 
 
 Let us look at some practical examples in the use of 
 liberty. Suppose a preacher is called to serve a church 
 as its pastor. Such a call implies that there is a mutual 
 confidence between the person called and the church. Now 
 how may this confidence be maintained? If the preacher 
 wishes to preach what is contrary to the views of the 
 church, there is always a danger of conflict. How can such 
 a conflict be avoided and at the same time the liberty of 
 all parties concerned be maintained? If the difference is 
 
OF LIBERTY 203 
 
 about matters wherein the preacher is right and the church 
 wrong, and he can convince the church that such is the 
 case, the probability is that no serious conflict will ensue 
 at all. But in case the difference is regarded as vital, and 
 the church cannot be be convinced, then one of two things 
 must follow, namely: the preacher must either cease to 
 preach what is offensive to the church or else he should 
 resign at once and seek some other position. Surely the 
 church cannot ask him to preach contrary to his convic- 
 tions, consequently if he preaches at all for that church, 
 and preaches with respect to the matters in dispute, he 
 ought to speak just as he feels; but he cannot do this, in 
 the case we have suggested, without giving offence, and 
 this being true, the only course left open for him is 
 to resign his position, and this every honourable man 
 will do when he understands his true relation to the 
 church. 
 
 Nor must the church be regarded as seeking to abridge 
 his liberty. The church has its rights as well as the 
 preacher, and it cannot therefore tamely submit to teach- 
 ing which it regards as essentially wrong. Surely it can- 
 not be expected to pay for such teaching. The church 
 may, and probably will, regard the preacher as perfectly 
 conscientious, and it will no doubt allow that he ought 
 not to preach contrary to the views he entertains ; but at the 
 same time, the church has a perfect right to insist that 
 such preaching shall be done elsewhere, if done at all. The 
 church may surely refuse to pay for a kind of preaching 
 of which it does not approve, and do so without the slight- 
 est infringement upon the liberty of the preacher who has 
 been employed by it. If the preacher wishes to ventilate 
 his views, he may hire a hall and do so, or secure a call 
 to a church that will hear him with patience; but he cer- 
 tainly has no right to regard himself as persecuted, or to 
 
204 PREACHER PROBLEMS 
 
 imagine that his liberty is in any way abridged by the 
 refusal of the church in question to pay him for preaching 
 a kind of doctrine not acceptable. 
 
 The same is true of college professors. If a college has 
 been endowed and is sustained by a particular religious body, 
 the professors in that institution ought to teach what the re- 
 ligious body they represent holds as truth, so far as this 
 can be ascertained. Doubtless there must be mutual for- 
 bearance where there are slight differences with regard to 
 matters which are not vital, and generally forbearance is 
 a much better remedy for even what is a crying evil than 
 an opposition which has the slightest appearance of perse- 
 cution. Indeed, the very best way to give an error public 
 notoriety and influence is to advertise it by bitterly op- 
 posing it in an unseemly way. Hence, often the best way 
 to kill error is to let it alone. It will usually die from 
 its own poison if it is left to take care of itself. But if 
 too much attention is given to it, the men who propagate 
 it are likely to become martyrs in the public estimation, 
 and they thus gain position and influence quite unequal 
 to their abilities. Nevertheless if a serious conflict arises 
 there are only three ways out of the difficulty. First, the 
 professor may convince the religious people whom he 
 serves that he is in the right, and they may adopt his 
 views. This, however, is not usually the case. The very 
 fact that the conflict has arisen precludes the possibility of 
 calmly considering the matters in dispute, and even though 
 the professor may be in the right, he will probably find 
 it impossible to convince his brethren that such is the 
 case. What then must he do? There are only two other 
 courses open. He may cease to teach the matters in dis- 
 pute. This he may often do without any interference with 
 his honest convictions. He may always do so where the 
 matters in dispute are of no particular importance. If, 
 
OF LIBERTY 205 
 
 however, he regards his contention as vital, he cannot cease 
 teaching what he believes simply because brethren who sus- 
 tain the college demand that he shall cease to propagate 
 his views. An honest man cannot be silent when he feels 
 that he has an imperative call to speak, nor can any body 
 of men who are properly instructed demand silence from 
 him. If he teaches at all he must teach what he honestly 
 believes. 
 
 The brethren whom he serves may rightfully, in the full 
 recognition of his personal liberty, demand of him that he 
 shall teach his views somewhere else, and not where he is 
 employed by them. The only other alternative then open 
 to him is to resign, and this he ought to do speedily, unless 
 some satisfactory basis of cooperation can be agreed upon. 
 
 In such a case as I have presented there need be no 
 ground whatever for infringement of individual liberty, 
 and there ought to be no complaint on the part of the 
 professor if he is required to give up his position. He 
 can exercise all the liberty he wishes if he will provide for 
 it himself; but he has no right to use a position which is 
 provided for him by others to antagonise those who pay 
 him for his services. 
 
 It seems to me that just here is the solution of the whole 
 question. It is really a practical question and must be 
 dealt with in a practical manner. It is no use for any 
 one to say that the professor in question is contending for 
 a principle. There is no principle involved; certainly no 
 principle of religious liberty. He has all the liberty he 
 can desire as long as he does not infringe upon the liberty 
 of others; but when he begins to use his liberty as an 
 offence, and those who sustain him cry out against his 
 course, if he wishes to exercise his liberty he must seek 
 some other place for it, and consequently the only honour- 
 able course left to him is to resign. Any failure to do 
 
2o6 PREACHER PROBLEMS 
 
 this would be an abuse of liberty as well as of the confidence 
 which his brethren have reposed in him. 
 
 In such a case as I have instanced it will serve no good 
 purpose to protract the controversy or persist in main- 
 taining a position which is no longer tenable. It will not 
 do to say that the professor must hold his place and fight 
 for the right to teach what he honestly believes. No one 
 questions his right to teach what he believes. His brethren 
 would find no fault in his doing it on his own responsi- 
 bility, but they decline to be responsible for him or to 
 provide him with a platform where he can teach what they 
 believe to be error. What he contends for is perfectly 
 right so long as his own liberty is all that is involved ; but 
 the moment he wishes to use his liberty in an offensive 
 way, with respect to those who sustain him, he at once 
 transcends the bounds of honourable privilege, and he 
 cannot claim justification by persisting in a course which 
 can now be regarded only as a menace to those who secured 
 for him the position he holds. To use a very simple illus- 
 tration, the meal which he puts into the cake is good enough, 
 but the manner of baking it spoils the cake. The principle 
 of religious liberty must be maintained at all hazards, but 
 by a wrong application this principle may be self-de- 
 structive. 
 
 Kor will it suffice to bring forward examples where others 
 have maintained their positions notwithstanding they have 
 taught what was contrary to the general practice of the 
 churches with whom they were associated. This is no ar- 
 gument at all. Some professors have taught that the organ 
 is vicious in religious service, and occasionally a few of 
 their students have produced trouble in congregations 
 where these views have found place. Because the profes- 
 sors have not been disturbed is no reason for regarding 
 others who teach what is contrary to the general practice 
 
OF LIBERTY 207 
 
 of the churches as justifiable in what they are doing. 
 Much depends upon the nature of what is taught, as to 
 whether any protest should be made or not. There was, 
 and is still, some excuse for those who oppose organs. The 
 general practice of the churches was, for many years, to 
 do without an organ, and consequently those who advocated 
 organs were bound to show a reason for their introduction. 
 The onus prohandi was on their side, and the case can only 
 be regarded as parallel when we suppose that those who 
 advocated organs, whether in colleges or churches, per- 
 sisted in doing so notwithstanding the protest of a large 
 majority of the churches. Even in such a case, any one 
 would have the right to advocate his own honest convic- 
 tions, though he stood absolutely alone in doing so, but he 
 certainly would not have the right to advocate these con- 
 victions in opposition to those who supported him. If 
 any one wishes to maintain what he thinks is right, and 
 yet finds himself in a feeble minority, the only course left 
 open to him is to find a support or a platform at some 
 place where his liberty to speak what he thinks will not 
 be questioned. But we feel perfectly sure that no man 
 has a right to receive money from any church, college, or 
 association and at the same time place himself directly in 
 antagonism to the parties who sustain him. This is 
 the real question, and it must not be obscured by ex- 
 traneous matters. 
 
 The same is true as regards writing for our religious 
 papers. There are many persons who imagiQe that an 
 editor is despotic, overbearing, and often very unfair be- 
 cause he will not allow certain scribes to write in the 
 columns of his paper. These writers do not take into con- 
 sideration the fact that the editor has a right to control 
 his paper in what he believes to be for the interest of his 
 readers and himself, as well as the cause his paper repre- 
 
2o8 preacKer problems 
 
 sents. If such writers feel that they are aggrieved they 
 may start a paper on their own account, or seek some other 
 existing paper as a medium through which they may make 
 known the views which they wish to present to the brethren. 
 But they certainly cannot justly complain because the 
 editor refuses to have them state their case in his columns, 
 if he conscientiously believes their articles would not be 
 useful to his readers. Some one must take the responsi- 
 bility in all such cases, and surely no one can do this but 
 the editor himself. 
 
 I say this much because many persons are quite unrea- 
 sonable with respect to what they call the liberty of the 
 press. The liberty of the press has its limitations as well 
 as everything else, and if there were even more restrictions 
 placed upon the correspondence than is now done, it would 
 perhaps be better for all concerned. At any rate it is 
 certain that editors are among the most tolerant of all 
 persons who deal with the public. 
 
 No one ought to suppose an editor is infallible. He may 
 make mistakes, and often does make mistakes. He may 
 be tolerant where there is no reason for it, and may be in- 
 tolerant where there is even less reason for it. But there 
 is one thing which must be admitted, whatever his course 
 may be, namely, he alone can be responsible for the conduct 
 of his paper. 
 
 We come now to a most important fact connected with 
 the whole question of Christian liberty. If there was only 
 one party to the question, then there would be little diffi- 
 culty in managing all matters in which liberty is involved ; 
 but there are always more parties than one involved, and 
 this at once makes the problem complex where it would 
 otherwise be simple. As regards the case of the college 
 and the professor which has been referred to, it may be 
 that the churches should be regarded as all wrong and the 
 
OF LIBERTY 209 
 
 professor right. But that is not the real matter at issue. 
 The churches believe that they are right and that the 
 professor is wrong, and while they believe so the professor 
 must yield to their wishes or else he becomes a factionist 
 and not a liberty-loving Christian. If he was the latter, 
 and at the same time understood the true meaning of 
 liberty, he would not contend that he has a right to main- 
 tain his religious views from a public platform which is 
 maintained by the contributions of the churches which 
 he is antagonising. It will not do for him to say that 
 his views are Scriptural, and therefore he must maintain 
 them. The Scriptural character of his views is not involved 
 in the point under consideration. If they are Scriptural, 
 the churches would no doubt do well to give heed to what 
 he says, but while they do not believe his views are Scrip- 
 tural, he has no right to use their platform to lecture them 
 into obedience to his wishes. 
 
 Of course this view of the matter at once raises the right 
 of majorities to rule, and at the same time clearly inti- 
 mates that minorities must retire from every place where 
 they are outvoted, unless they are willing to submit to 
 the will of the majority. However, this view does not 
 imply that majorities are always right. Indeed, it often 
 happens that the minority is right and the majority wrong; 
 but no matter how this may be, the best we can do in our 
 present environment is to settle things that ought to be 
 settled by a vote which recognises the right of the majority 
 to rule. If the minority cannot afford to suppress honest 
 convictions, then the best that can be done is to seek 
 another place where these convictions can be fully main- 
 tained. 
 
 Let us suppose a case. A church might be divided on 
 a point of doctrine. Now if the question involved is vital 
 to either side, it cannot be allowed to rest. In such a case 
 
210 PREACHER PROBLEMS 
 
 some one must yield, and the law of love requires that those 
 in the minority must yield, whether right or wrong. If 
 wrong they ought to yield, and if possible work on the 
 side of right. But if the minority is right or continues to 
 think itself right, the only thing it can do is to accept 
 the decision of the church and then seek some other place 
 where freedom to maintain the particular point in ques- 
 tion can be allowed. It does not follow that the majority 
 is tyrannical because it will not allow further discussion 
 on the question after it has once been decided. It is no 
 use to try to settle anything, if, when a vote is once taken, 
 the question may be still open for discussion. 
 
 No doubt we will be told that questions of doctrine can- 
 not be settled by majorities. That is perhaps the case, so 
 far as the truth of the doctrine is concerned. But we are 
 not now discussing whether a doctrine is true or false. We 
 are simply seeking a solution of a difficulty which has been 
 precipitated by a difference of opinion with respect to 
 doctrine. If it is the rule of the church to decide such 
 a question by a majority, then the minority must submit, 
 or else seek another place for work. If, however, such a 
 rule has not been adopted by the church, it surely may 
 be adopted at any time a majority votes in favour of it. I 
 do not say that such a vote will make either the rule or 
 the doctrine right, but I do say that where the rule is 
 once accepted by the church the only thing any one can 
 do is to abide by it or else leave the church. And if this 
 view of the matter could be generally accepted, all the 
 ugly quarrels and bitter feelings which have frequently 
 characterised church differences might be effectually 
 avoided. Every man's liberty could be maintained, though 
 by doing so some might have to suffer. Liberty has often 
 been purchased at very heavy cost, and when it costs a 
 great deal it may be correspondingly appreciated. Surely 
 
OF LIBERTY 2H 
 
 it is not liberty nor anything like it to perpetuate a quarrel 
 after all differences have been subjected to a fair arbitral 
 ment. 
 
 I have so far not said much about individual liberty. I 
 have been considering the question mainly as it relates to 
 assemblies or corporations, though I have discussed briefly 
 the relation of the individual to such bodies. However, 
 the same principle which should govern in the cases which 
 I have enumerated should govern also in the relation of 
 man to man, except that in the latter case there can be no 
 deciding on questions by majorities. There is, however, 
 a law of love, which is only another name for the law of 
 liberty, to which each person may appeal. Sometimes it 
 is more difficult to settle the difference between two indi- 
 viduals than between an individual and some body, or 
 between different bodies; and this is why it is often neces- 
 sary to refer individual cases of difference to an impartial 
 tribunal for adjudication. This is precisely the ground 
 for trial by jury, and such a trial is fundamental in all 
 free countries. Arbitration should also be the means of 
 settling difficulties between brethren, and in most cases we 
 are persuaded this method will be a success, if the arbi- 
 trators are wisely selected and the parties concerned are 
 animated by a right spirit. 
 
 Even as regards the difficulties of corporations, or indi- 
 viduals and corporations, arbitration should occupy a 
 prominent place. Surely it ought always to be resorted to 
 before extreme measures should be allowed. In the case 
 of the college and the professor, to which reference has 
 been made, there might be much gained by a conference of 
 wise men, and we think it quite possible that all difficulties 
 could be settled by a judicious arbitration. Often the 
 most disturbing influences arise from misrepresentation. 
 We believe that it is possible for brethren in Christ to 
 
212 PREACHER PROBLEMS 
 
 understand one another, and we believe furthermore that 
 when they do understand one another there is generally a 
 way to settle all differences of judgment without resorting 
 to extreme measures. Anyhow, arbitration should be 
 thoroughly tested before separation can be made possible. 
 
 There are, however, evils greater than the evil of separa- 
 tion. Almost any evil is less than the loss of liberty. 
 Hence liberty must be protected at whatever cost; and 
 consequently when all other means fail even separation is 
 better than prostitution of either conscience or the right 
 of the majority to rule. 
 
 The consideration of this subject cannot be complete 
 without something is said with respect to the trivial mat- 
 ters which often severely test the conditions of association 
 in work. Molehills are magnified into mountains; mat- 
 ters of opinion are transferred to matters of faith ; dogma- 
 tism is substituted for reason; things that are wholly 
 indifferent are made to occupy the most prominent place, 
 while the spirit of domination drives out the spirit of 
 humility and love. Division comes, but there was no need 
 of it, and there was certainly no good reason for it. 
 
 The law of liberty is a much higher law than that ex- 
 pressed in what is called " The Golden Rule.'' The latter 
 makes self the standard and requires no higher conduct 
 towards others than we would have them exercise towards 
 us, if our relations were reversed. That is, we must do 
 unto others as we would have them do unto us, if we 
 were placed where they are, and they where we are. This 
 is unquestionably a selfish rule, but it is a good rule for 
 what is called civil relations. As citizens of the state we 
 do well if we observe it, but as citizens of the kingdom of 
 Christ it does not meet our whole case. We need to bring 
 in the law of love, which is the law of Christ ; this compels 
 us to deal with one another as Christ has dealt with us. 
 
OF LIBERTY i2i3 
 
 This law clearly implies that every possible means shall be 
 used to conciliate rather than alienate, in all differences of 
 judgment. In other words, selfishness must give place 
 to love, and when love reigns there will generally not be 
 much difficulty in settling all questions between brethren. 
 I cannot refrain from protesting against the magnify- 
 ing of small things which I fear has become a habit with 
 some people. There are not a few who imagine that they 
 are martyrs to a great cause when they have practically 
 destroyed their usefulness by fighting a stone wall with 
 what they call their honest convictions. Theirs is the 
 courage of the bull on the railway track. He may injure 
 the locomotive and throw the cars off the line, but at the 
 same time he is likely to get pretty severely hurt himself. 
 There is a good deal of useless talk about the courage of 
 convictions. True courage is cautious, sensible, kind, and 
 even, in the right place, gentle. It is never obtrusive, loud, 
 demonstrative, or officious. It certainly does not show 
 itself in the Sancho Panza style of fighting windmills. 
 And yet it may be safely affirmed that most of our con- 
 troversies are about questions which have no great practical 
 importance in their relation to human life. The New 
 Testament does not abound in discussions about trivial 
 distinctions. Sometimes faith is put before repentance, 
 and sometimes repentance is put before faith. Sometimes 
 one is used alone, and sometimes the other is used alone, 
 but in all cases both are clearly implied in the return of 
 the sinner to God. No such nice distinctions are made 
 with respect to the baptism in Spirit, the gift of the Spirit, 
 and the indwelling of Spirit, as some are accustomed to 
 make. All these are spoken of in the Scriptures, and each 
 one has its proper significance, but the Apostles were quite 
 too much in earnest about saving souls to stop by the way 
 to occupy theological platforms where the nice distinc- 
 
214 PREACHER PROBLEMS 
 
 tions of modern theologians are supposed to be dis- 
 cussed. 
 
 There is really no definite name given to the followers 
 of Christ. They are called "Saints," "Christians," 
 "Disciples of Christ," "Brethren," "Children of God," 
 etc., etc. All these names are necessary in order to express 
 all the relations which believers sustain to one another, to 
 Christ, and to God. Paul came nearer being a theologian 
 than any of the Apostles, but he never began a theological 
 argument without running over himself before he went very 
 far. The love of souls in him was so great that he could 
 not tarry in a theological discussion. He immediately 
 pressed to the practical conclusion; so that all of his dis- 
 cussions end like his theological discussion in his great 
 letter to the Romans. After demonstrating the superiority 
 of Christianity over other religions and after telling us 
 something of the nature of the government of God, he 
 rushes on to the practical and begins the twelfth chapter 
 with this remarkable passage: "I beseech you therefore, 
 brethren, by the mercies of God, to present your bodies a 
 living sacrifice, holy, acceptable to God, which is your 
 reasonable service." 
 
 I am stating now no new doctrine in urging this view 
 of the matter. If I understand the religious position of 
 Protestants they have always antagonised the notion that 
 theories, speculations, philosophies, or anything depending 
 upon mere logical deductions should be allowed to take 
 the place of divine living. Life with them has been the 
 great thing aimed at. Principles are no doubt right 
 enough in their place; but after all, even these are worth 
 nothing unless they are incarnated. Right living is the 
 only thing that is worth the wear and tear of the present 
 little while. If, however, true character can come out 
 of our sacrifices, toils, troubles, and even tears, then life 
 
OF LIBERTY 215 
 
 is not only worth living but is worth everything else in the 
 universe. 
 
 This brings me to say a few things that may be regarded 
 as a fitting close to this subject. Let no one imagine that 
 in our present environment a true life can be evolved 
 without some conflict. I am never troubled by antagon- 
 isms, provided I understand what they are and at the same 
 time have grace to deal with them. Paul prayed for the 
 thorn in his flesh to be removed, but this was not granted 
 him. The thorn was no doubt necessary in order to his 
 highest development, but he had given him the grace 
 needful to bear it, and this was far better than to remove 
 the thorn. We cannot hope to take part in the mighty 
 achievements all about us without occasionally coming in 
 contact with something that is unpleasant. But there is 
 nothing strange in all this. There are analogies all around 
 us which suggest even more than we usually see of what 
 is unpleasant. The noblest manhood and womanhood 
 reach their highest development in conflict, just as the 
 noblest men and women physically are developed in that 
 belt of earth where the seasons are continually at war 
 with one another. In a world of ease there can be no 
 growth. The storm is as necessary as the calm, and clouds 
 are equally important with the sunshine. Darkness has 
 its place as well as light, and death is a part of the process 
 of life's development. A grain of wheat is not quickened 
 except it die. Hence, while eternal vigilance is said to be 
 the price of liberty, no liberty is worth much which is pro- 
 duced where eternal vigilance is not required. Hence it 
 will be seen that the occasional conflicts which are pre- 
 cipitated by contrary currents of thought and action may 
 result in good instead of evil, if only we are properly ex- 
 ercised by them. In any case I have no faith in the doc- 
 trine of suppression. Let every truth be fairly considered. 
 
2i6 PREACHER PROBLEMS 
 
 and though antagonising some other cherished truth I 
 have held, I am willing to give both a fair chance for 
 supremacy, and finally make my choice between them. If 
 I must surrender, I will. This I believe to be the only 
 safe course for the conservation of liberty or even self- 
 respect. 
 
 There is still another matter which needs to be guarded 
 against. In our limitations of liberty we must be careful 
 not to stifle it to death. Law should not be used to destroy 
 progress, but to encourage it. Legitimate limitations are 
 always helpful to normal development, while unbridled 
 license is sure to react in the interests of despotism. Con- 
 sequently it is a dangerous thing to attempt to block 
 the pathway cff progress, and any unreasonable limitations 
 of liberty of thought, speech, or conduct must necessarily, 
 in the end, be disastrous to Christian development. It is, 
 therefore, most desirable to maintain the fullest liberty 
 to investigate every important question, even though the 
 investigation should overthrow some of our most cherished 
 convictions. No lover of freedom can be satisfied with 
 anything else, and no Christian ought to fear the results 
 of any honest search after truth. An open mind is just 
 as necessary as an open Bible. We must have both of 
 these, and even more than both, for we must have the 
 earnest thirst after truth which will compel an open mind 
 to keep constantly in contact with the open Bible. Uni- 
 formity that is bought at a price, involving the suppression 
 of free discussion, may have a name to live by, but it is 
 certainly dead, and is, therefore, worse than worthless. 
 Hence, we conclude that, while true liberty is always 
 bounded by legitimate limitations, some of which have 
 already been mentioned, it is also true that nothing is 
 more fatal to liberty than limitations which are neither 
 just nor conducive to the best interests of mankind. 
 
OF LIBERTY 217 
 
 In every case it must not be forgotten that Christians 
 differ widely in temperament, environment, development, 
 etc. This fact makes it impossible to suppose that any 
 hard and fast rule of thought or action can be formulated 
 that will suit every one. Different temperaments must be 
 treated in a different manner, and it is just as rational 
 to prescribe the same remedy in every case of disease as to 
 prescribe an iron bedstead rule for faith or conduct. There 
 are some Christians who must be allowed to think on lines 
 which might possibly be regarded by others as unfruitful; 
 and yet it is precisely the want of recognising this differ- 
 ence in conditions which makes nearly all the trouble 
 among Christians. A distinctly philosophical mind will 
 more or less theorise with respect to nice distinctions, 
 while an eminently practical mind will avoid these dis- 
 tinctions. Emotional Christians will often tire of the 
 hard logic of those who work their way to Christ through 
 the strong reasoning of the theological epistles; and yet 
 if all get to Christ it makes very little difference about 
 the road by which they come. When once at the centre, 
 the outlying territory may be easily commanded, but as 
 long as there is failure to reach the centre, everything 
 must be more or less in confusion. 
 
 Just here is the principal sphere for the exercise of 
 true Christian liberty. Let each man be fully persuaded 
 in his own mind, and let him act as respects his methods 
 as seemeth good to himself. If he can find spiritual com- 
 fort in considering philosophy or critical questions, by all 
 means let him have liberty to do so, if his examinations 
 are conducted in the spirit of Christ. But let him not 
 treat his brother, who sees no good in such things, as 
 ignorant, or as incapable of making spiritual advancement. 
 There is often danger that we will make culture an article 
 of our faith. Doubtless culture in its right place should 
 
2i8 PREACHER PROBLEMS 
 
 not be despised, but it must never be allowed to look with 
 contempt upon the uncultured, provided the latter are 
 truly following the Christ. 
 
 This brings us to the real point in the whole contro- 
 versy between those who are seeking for a higher develop- 
 ment and those who seem practically satisfied with things 
 as they are. Surely patience is much needed in order that 
 each of these classes shall be treated fairly and their mu- 
 tual fellowship be not disturbed. And, consequently, if 
 liberty is allowed to exercise its true function, the edu- 
 cated man will not despise the uneducated man, nor will 
 the latter regard the former as obtrusive and arrogant 
 because he seeks to help his weaker brother up to a higher 
 point of view, and a wider influence. The right exercise 
 of religious liberty will do much to correct a thousand 
 evils which beset us on all sides. What we must guard 
 against continually is any tendency which interferes with 
 growth. A suppression of legitimate liberty is sure to 
 dwarf every soul which this suppression touches. Nothing 
 will be so fatal to religious progress as a compressed legiti- 
 mate liberty. 
 
 Just here we meet the chief objection to human creeds. 
 They crystallise the thought of to-day and make it a 
 standard for all time to come. They practically declare 
 that all truth has been discovered and all possible progress 
 has been made. Such a view, even when not put into 
 practice, has a paralysing influence upon the mind. How- 
 ever, when each person has had liberty to judge for himself 
 what truth is, and to work out this truth in his own life 
 as best he can, then there is not only chance for develop- 
 ment, but there is also excellent opportunity for develop- 
 ment of individuality, and nothing is more needed than 
 this to make either political, social, or religious life what 
 it ought to be. A dead-level Christendom would be as 
 
OF LIBERTY 219 
 
 monotonous and unfruitful as a sandy desert. We need 
 all through our churches the hills and valleys, mountains 
 and plains, which are everywhere found in the material 
 world. Variety is essential in Chiistianity as it is in 
 nature. The only thing that has to be guarded is that 
 this variety shall be legitimate, and when such is the case 
 it will always produce a harmonious development. 
 
XX 
 
 THE PEOBLEM OF BIBLICAL CKITICISM 
 
 The preacher need not trouble himself very much about 
 the higher critics. As a rule the less he says concerning 
 them, the better it will be for his people. The mistake 
 which many preachers make is in supposing that the aver- 
 age churchgoer takes any interest, whatever, in the con- 
 troversy which the higher critics have raised. Indeed, it 
 may be said with confidence that the preacher who makes 
 too much of critical matters in the pulpit will soon find 
 he has made a mistake, and it is highly probable he will 
 not be slow to change his tactics. 
 
 I do not mean by this that the questions involved in the 
 higher criticism are unimportant. I am free to admit 
 that they are of transcendent importance. Furthermore, 
 I believe they ought to be discussed, but at present they 
 are certainly not fit subjects for pulpit discussion. They 
 belong to the region of books and magazines, and ought 
 not therefore to be dragged into the pulpit where they are 
 wholly out of place. 
 
 The whole controversy is still in a state of flux. Very 
 little is yet definitely settled, unless it be that very much, 
 which has been regarded by the higher critics as of great 
 value, has ceased to be worthy of any serious consideration. 
 I do not mean by this that the controversy has done no 
 good. I think it has done much good; no doubt it has 
 done some harm. Every advance in human progress is 
 attended with some evil, but the good usually largely 
 overbalances the evil. There is very little unmixed good 
 
 220 
 
OF BIBLICAL CRITICISM 221 
 
 in the world. Our very environment is tainted with sin. 
 We cannot move without touching some phase of evil ; and 
 this being the case, any intellectual or even moral revolu- 
 tion is sure to be more or less influenced by the environ- 
 ment in which this revolution originates and is propagated. 
 
 I have already had a word to say about the higher crit- 
 ics. I frankly admit that I am profoundly thankful for 
 the higher criticism controversy. The faith of some has 
 no doubt been shaken; in other cases faith has been com- 
 pletely overthrown. But in these upheavals there has been 
 the clearing of the atmosphere such as always follows the 
 storm. We shall understand better when the storm is 
 over, " when the stilly hour comes on." 
 
 One thing at least needs to be strongly emphasised. The 
 final outcome of the controversy is sure to strengthen faith 
 in the verity and trustworthiness of the Bible. Nor is it 
 probable that when we have settled down again to some- 
 thing like definite conclusions, we shall occupy precisely 
 the same ground that was occupied prior to the higher 
 critic controversy. We shall have learned something, as 
 well as unlearned even much more. However, it is equally 
 probable that when we have settled down we shall not be 
 as far away from traditional views as some now imagine. 
 Consequently I think that the true policy of the minister of 
 the Gospel is to keep an open mind with respect to all 
 the questions at issue, but at the same time it is better 
 to keep this open mind in silence with respect to the issues 
 at stake. I am persuaded that the common people (and 
 in this classification I place the average minister of the 
 Gospel) will be the final jurors in the case, when the 
 critics have finished their work, by giving us all the facts, 
 so that even the man in the street will be a juror in decid- 
 ing just what the truth is. This is precisely the course 
 taken in our courts of law. Experts often furnish the 
 
222 PREACHER PROBLEMS 
 
 main facts in the testimony, but the jury is made up almost 
 universally of the common people. 
 
 Already it is certain that a strong reaction has set in 
 against the conclusions of the radical higher critics. Such 
 men as Wellhausen and Kuenen no longer hold the field. 
 Their radical conclusions are utterly repudiated by the 
 best scholars of the age. The time was when the higher 
 critics claimed everything, but now the whole aspect of the 
 controversy has changed. 
 
 In any case it is a fact that the advanced higher critics 
 have had their day. Even in Germany, the very home of 
 Higher Criticism, the reaction is very pronounced. Such 
 men as Konig, of Bonn; Voick, of Dorpat; Kamhausen, 
 of Kiel ; Orelli, of Basel, and Strack, of Berlin, do not hesi- 
 tate to criticise sharply many of the pronounced views of 
 the radical higher critics. However, the most eminent, 
 and perhaps the best-equipped, scholar in Germany is 
 Hommel, of Munich. He has been doing work in Germany 
 similar to that done by Professor Sayce in England. He 
 has endeavoured to overthrow Wellhausenism by appealing 
 to archaeological facts. He has recently published an im- 
 portant article in which he attacks one of the chief posi- 
 tions of Wellhausenism; namely, that Jahveh was simply 
 adopted by the Israelites from the Canaanites, and has no 
 connection vsdth the sidereal heavens. He shows that the 
 earliest Semites worshipped the moon-god, Ai, and that 
 Moses gave to that worship a new content by transforming 
 it into the worship of Jahveh. 
 
 As a proof of the reaction intimated, one has only to 
 read the leading journals of Germany. These journals 
 come to all the scholarly centres of England, and while 
 there recently I learned that the general trend of the most 
 influential papers and magazines is towards conservative 
 criticism. 
 
OF BIBLICAL CRITICISM 223 
 
 Another important fact bearing on the question is the 
 unmistakable opposition to the new school among the 
 clergy. Some of the most eminent pastors are beginning 
 to speak out boldly on the question, and their utterances 
 are helping on the reaction. 
 
 Evidently the spade is having its influence. Eecent 
 excavations have settled a number of facts that were for- 
 merly in doubt. One of the most important of these is the 
 fact that continuous writing was in existence at least two 
 thousand years before the time of Moses. It will be re- 
 membered that the earlier higher critics held to the notion 
 that Moses could not have written the Pentateuch, for the 
 reason that continuous writing was in his time an un- 
 heard-of thing. Now Professor Petrie brings evidence 
 from his Egyptian excavations that continuous writing 
 existed nearly five thousand years before Christ. 
 
 I do not stop to inquire into the question of chronology 
 involved in this statement. Probably Professor Petrie has 
 stretched his line of antiquity too far. Certainly his 
 dates cannot be accepted without further proof. Never- 
 theless, after making due allowance for exaggeration in 
 respect to time, it is still abundantly evident that long 
 before Moses lived there existed highly developed civilisa- 
 tions in different parts of the world, and that these civil- 
 isations possessed a literature of no mean character. 
 Indeed, the spade is likely to become as much the inter- 
 preter of evolution as it is of criticism. Already it has 
 been made evident that the notion that man has developed 
 from barbarism to his present civilised state is not in 
 harmony with many of the actual facts of history. 
 
 Now that the extreme higher critical views are passing 
 away, one feels almost astonished that these views could 
 ever have had much currency. Nevertheless, when we re- 
 member that even Homer has been cut to pieces in a more 
 
224 PREACHER PROBLEMS 
 
 vigorous manner than the Bible, and his characters all 
 remanded to mythical regions, we may still believe that 
 certain minds will continue to \>e fascinated by what is 
 called the subjective method of criticism. The late Max 
 Muller, one of the most eminent scholars of his day, was 
 wont to regard the war with Troy as only a form of the 
 contest waged in the East to recover the treasures of which 
 the powers of darkness had robbed the day in the West. 
 He furthermore regarded Helen as the dawn, and Achilles 
 as a solar figure under whose duty and prowess, etc., are 
 to be seen merely one set of variations of the theme which 
 has engaged the poet's imagination during all ages. 
 
 In fact, there is no end of silly conclusions when we 
 begin this allegorical work in real earnest. The Bible 
 can easily be made a sort of oriental picture gallery, 
 whose paintings may be ascribed to any author of any 
 age. 
 
 Without attempting any discussion of the merits of the 
 higher criticism, per se, it may be well to make a sugges- 
 tion or two with respect to the fundamental principle of 
 this criticism. Without going into details it is sufficient 
 to say that this criticism is a method rather than anything 
 else. It is simply a way to look at the Bible. In short, it 
 is the eye of the man seeing the Bible in the light of all 
 the facts which science, archaeology, literary research, etc., 
 have thrown upon its pages, with the additional thought 
 constantly influencing the vision that the Bible must be 
 studied just as we study any other book. Now there is 
 much in this method which ought to commend itself to 
 every candid inquirer after truth. Undoubtedly the Bible 
 ought to be studied in the light of all the facts which 
 science, archaeology and literary research, etc., have thrown 
 upon its pages, but after all is it proper to study the Bible 
 just as we study any other book ? 
 
OF BIBLICAL CRITICISM 225 
 
 Let us see how this matter will work out. Is the Bible 
 just like any other book? If it is, then certainly it ought 
 to be studied just like any other book. But if it is not, 
 there may be reasons why it should be regarded from a 
 very different standpoint as compared with other books. 
 Just here we touch the crucial point in the whole contro- 
 versy, and, consequently, I ask careful attention to the 
 facts of the case. 
 
 In my opinion the Bible is not just like any other book. 
 Indeed, there is no other book which makes any such 
 claims as the Bible. The one feature about the Bible that 
 distinguishes it from all other books is precisely that 
 feature which is not regarded by the higher critics. The 
 Bible claims that its contents are mainly from God. It 
 claims to record the actual words of the Divine Eather 
 and of our Lord Jesus Christ. Now if this view be cor- 
 rect, then undoubtedly the Bible cannot be considered in 
 its origin, or in what it contains, as like other books, with- 
 out denying the supernatural element which is everywhere 
 present in it. But the moment the supernatural element 
 is conceded, that very moment does much of the contention 
 of the higher critics fall to the ground. 
 
 Let us take the most common point which has occupied 
 attention in recent discussions, viz., the literary form of 
 the Bible. On the hypothesis that the supernatural ele- 
 ment in the Bible has a controlling influence, does it not 
 at once become apparent that the literary form cannot be 
 allowed to override that which produced the literary form ? 
 Here is the crux of the whole matter. If the Bible has had 
 a supernatural origin at all, then its literary form must be 
 regarded from this point of view, and not from the point 
 of view of books which do not claim to have a supernatural 
 origin. To sum up the whole case in a sentence, it seems 
 to me that we must first get rid of everything supernatural 
 
226 PREACHER PROBLEMS 
 
 in the Bible before we can possibly apply to it the same 
 literary criticism that we do to other books. 
 
 As a matter of fact that is exactly what the extreme 
 higher critics aim to do. They first assume that the Bible 
 has had an origin just like other books, and that there is 
 nothing supernatural in or about it. They then try to 
 account for what appears to be supernatural by either 
 ruling it out altogether or else by subjecting it to ordinary 
 scientific methods. Can this be legitimately done? No 
 doubt it is perfectly proper to inquire into the facts as to 
 the claim which the Bible makes for itself; and if this 
 claim can be shown to be illegitimate, then it may be well 
 to regard the Bible from the same standpoint which may be 
 used in looking at any other book. But my contention is 
 that we must get rid of the- supernatural before this course 
 can be pursued, and when the supernatural is thus disposed 
 of, the real value of the Bible to Christians is practically 
 destroyed. 
 
 Of course, there are higher critics and higher critics. 
 Extremists there are in all schools. These must be watched, 
 no matter what their position may be. The extreme higher 
 critics do not hesitate to dispose of the supernatural in 
 the Bible the moment they begin their investigations, and 
 it is precisely this fact in their method which makes their 
 investigations really worthless. But the moment the super- 
 natural is admitted, that moment does all real difficulty 
 cease as regards either the literary form of the Bible or 
 any of its statements. It is ridiculous to say that this or 
 that could not have been the case, if we first admit that 
 God is the author of what we are considering. It is per- 
 fectly true that we have a right to reckon as a factor in 
 our calculation what we know to be the usual method of 
 divine working. But may not the usual method be exactly 
 that which is revealed in the points which may be under 
 
OF BIBLICAL CRITICISM 227 
 
 discussion? How shall we determine that this or that 
 particular fact, brought to view in the Bible, is not in 
 harmony with divine methods? What do we know about 
 divine methods, except as we leam them in nature and 
 revelation? But if we reject certain parts of revelation, 
 how do we know that the other parts may be trusted ? In 
 short, are we capable of measuring the periphery of the 
 circle of divine procedure? This question touches the 
 vital point in the critical controversy. 
 
 If we may "presume God to scan,^' then, possibly, the 
 whole method of the higher criticism is right. It is cer- 
 tainly partly right in any case. Undoubtedly there is much 
 in the Bible which must be studied just as we study any 
 other book; but all the same, it is still true that we cannot 
 ignore the supernatural without reducing the Bible to a 
 plane which practically destroys its authoritative character 
 and leaves it a puzzling enigma, both to the purely literar}'' 
 critic and to the devout Christian. A better way is to try 
 to explain both the origin and character of the Bible from 
 the point of view of the supernatural rather than try to 
 explain the supernatural from the point of view of the 
 ordinary rules of literary criticism. When the super- 
 natural is once admitted, everything about the Bible is 
 easily accounted for ; but when the supernatural is excluded, 
 then the task of the literary critic is practically super- 
 human. Just here we feel confident is the pivot upon 
 which the whole question revolves, and it is just here that 
 we must begin all our investigations with respect to the 
 origin, genuineness, and authenticity of the Bible. 
 
 But no matter what view the preacher may take of the 
 higher criticism as a method, or what conclusion he may 
 reach with respect to the results of that criticism, he must, 
 in his public ministrations, avoid any method or any con- 
 clusion that will serve to weaken the faith of his people in 
 
228 PREACHER PROBLEMS 
 
 the genuineness and authenticity of the Scriptures. No 
 preacher can make his public ministry a success if he 
 strikes from under him the very foundation of the faith 
 which he is seeking to establish. I know it may be said 
 that Christ is the foundation, and therefore it matters very 
 little about the Scriptures if Christ is accepted by the 
 people. But will Christ be accepted by the people when 
 their faith in the only source of information concerning 
 Him is practically destroyed ? It is easy to say that every- 
 thing is all right when Christ is once reached and ap- 
 propriated; but will we ever reach Him or appropriate 
 Him if we remove the only means by which we can reach 
 Him and appropriate Him? We must not forget that 
 " faith comes by hearing, and hearing by the Word of God." 
 
 In this statement I pass no criticism upon those who 
 believe that the best way to make valid and impressive the 
 testimony of the Scriptures is to study them in the light of 
 all the facts which science, archaeology, literary research, 
 etc., have thrown upon their pages, but I do criticise and 
 strongly repudiate any one who takes the radical view 
 suggested by Dr. Cheyne, of Oxford University, who in a 
 signed article in the Contemporary Review, an article 
 intended to show the teachers of youth how to utilise the 
 biblical criticism which he favours in the instruction 
 of our young people, says, "We must not permit the 
 young people, after a certain age, to suppose that we 
 know, or that any one knows, or that the writers of 
 Genesis profess to know, anything historically of the Is- 
 raelites — Abraham, Isaac, and Jacob." The Doctor then 
 distinctly appeals to " The Clergy of the National Church 
 not to treat Genesis as a collection of immensely ancient 
 family records, when it is nothing of the kind." 
 
 Now it may be said, and it can be said with truth, that 
 Dr. Cheyne does not represent the more cautious writers 
 
OF BIBLICAL CRITICISM 229 
 
 of the higher critical school. But it may be said also that 
 when we reach the more cautious writers of the higher 
 critical school there is no particular reason to find fault 
 with them, by any one who recognises the fact that the 
 Bible should be studied in the light of all the facts which 
 science, archaeology, literary research, etc., have thrown 
 upon its pages. It is the radical school of higher critics, 
 represented by Dr. Cheyne, who are precisely the men who 
 are influencing the ministry of the present day to give up 
 the historical trustworthiness of the only book which gives 
 any connected account of the origin, history, and destiny 
 of man; the only book which gives us any knowledge of 
 Jesus Christ, the Saviour of the world. 
 
 What the preacher must do in his public ministry is to 
 maintain by all possible means the faith of the people in 
 the trustworthiness of the old family Bible. When this 
 trustworthiness has been broken down, no matter for what 
 reason, the preacher may just as well " fold his tents and 
 steal away" from the place of his ministry. Christian 
 people without faith in the Word of God is an impossibil- 
 ity, and a Christian preacher who does anything to in- 
 validate that faith will soon find himself playing " Hamlet '' 
 with Hamlet's part left out. 
 
 I know quite well what will be said by some in reply 
 to all this. They will say that the best way to establish 
 the faith of the people is to give them a Bible which may 
 be studied like any other book, and when so studied it 
 will shine all the brighter in everything that is essential 
 to the salvation of men. Now this may be true with 
 respect to some men. But is it true with respect to the 
 majority of men? I think it is altogether possible for 
 a man to be a radical higher critic, according to the 
 school of Dr. Cheyne, and yet hold firmly to the reli- 
 gion of Christ. There are, no doubt, men of this kind. 
 
230 PREACHER PROBLEMS 
 
 but I do not think their number is very large. It is also 
 possible for some men to be habitual drinkers of ardent 
 spirits, during the whole period of a lifetime, and yet not 
 become drunkards; but most men will agree that these are 
 exceptional cases, and do not illustrate the general rule. 
 Doubtless the radical higher criticism may not be specially 
 dangerous to a few well-trained minds, who have already 
 a firm grip on Christ and his salvation, and who are at the 
 same time exceptionally strong in their moral manhood; 
 but I very seriously doubt the propriety of feeding the 
 majority of men on higher criticism diet, if we expect them 
 to be devout believers in God and the Christian religion. 
 But however this may be, it is simply certain that the 
 preacher in his pulpit ministrations must not attempt to 
 follow Dr. Cheyne in an effort to weaken the faith of the 
 people in the historical accuracy of the Scriptures by prac- 
 tically making myths of such characters as Abraham, 
 Isaac, and Jacob. 
 
XXI 
 
 PROBLEM OF HEEMENEUTICS 
 
 While the preacher, in his ordinary pulpit ministra- 
 tions, should give the higher critics a wide berth, he should 
 be a master in exposition. I have already intimated that 
 expository preaching, if well done, is the only preaching 
 that will stand the test of a continued pastorate. Topical 
 preaching may be well enough now and then, but he who 
 relies upon it and makes it the staple method of his pulpit 
 discourses will soon find himself either without an au- 
 dience, or, if he retains one, it will be of little service to 
 him in sustaining his ministry, or in developing the spir- 
 ituality of his church members. There is no food so 
 helpful to spiritual growth as the unadulterated Word of 
 God. When this dwells in the members richly the fruit 
 is sure to be unto holiness, and the end everlasting life. 
 
 This being the case, it is certainly all-important to un- 
 derstand the Word in order that it may be preached in its 
 purity and simplicity. Doubtless the higher criticism, 
 when it is held within legitimate bounds, has a distinct 
 value for even pulpit work; but, as has already been inti- 
 mated, much care must be exercised in the use of any 
 method which tends to change the popular understanding 
 of the Bible as a divine and authoritative book with respect 
 to all religious matters. At the same time it is possible 
 for one to have a profound reverence for the Bible as it 
 now exists, and yet have very little concern about what 
 that Bible teaches. I know some preachers who would 
 not hesitate to issue Lilliputian bulls of excommunication 
 
 231 
 
232 PREACHER PROBLEMS 
 
 for any higher critic who would dare lay violent hands 
 upon any traditional view of the origin, literary character, 
 and authenticity of the Scriptures, but who, at the same 
 time, practically ignore, or either pervert or neglect, some 
 of the plainest passages in the Bible, simply because these 
 passages flatly contradict the creed which these preachers 
 have accepted. In short, there are not a few who would 
 probably die for their faith in the Bible as a book, but 
 who would be willing to see others die who contend ear- 
 nestly for the truth that is in the Bible. 
 
 It is well to make the distinction which is here inti- 
 mated. The Bible as a book is certainly well enough to 
 begin with, but if we stop there, we may be guilty of 
 simply a sort of book worship while, at the same time, we 
 do not really believe what is in the book, or at least do 
 not practise what is in it. 
 
 All this distinctly emphasises the importance of the 
 problem of hermeneutics. How may the Bible be under- 
 stood? It must not be forgotten that (as I have already 
 shown) there are three Bibles in every house. One is the 
 old family Bible which lies on the stand, and does not 
 change, when we have it according to the original auto- 
 graphs. The second is my Bible, or my interpretation of 
 the old family Bible, as I apply it to my own conduct, and 
 the third is your Bible, or my interpretation of the old 
 family Bible in relation to your conduct. I do not say 
 that these three Bibles are necessary, but I do say they prac- 
 tically exist in every household where there is any Bible 
 at all. It is easy for one to aflSrm that he takes the Bible, 
 and the Bible alone, as his rule of faith and practice, but 
 when my brother insists that he does this, I always ask 
 him which Bible he means, for I know quite well that he 
 uses at least three, and consequently his plea for the Bible 
 and the Bible alone is of little consequence if his inter- 
 
OF HERMENEUTICS 233 
 
 pretations of the Bible do not correspond to the old family 
 Bible itself. The best that every man can do is to follow 
 his interpretation of the Bible, for this is what the Bible 
 means to him, and if he is honest, he must necessarily fol- 
 low what he conceives the Bible to teach, whether this is 
 the true meaning or not. 
 
 Hence, it will be seen that a correct system of interpre- 
 tation is most important for the preacher. He is to be an 
 expounder of God's Word. He is to do what Ezra did 
 when he read the law of the Lord to the people from a 
 pulpit of wood, after the walls of Jerusalem had been re- 
 paired under the direction of Nehemiah. It is said that 
 Ezra and those who had been selected to read the law read 
 it " distinctly, and gave the sense, and caused the people 
 to understand the reading." 
 
 Now this is still the special oflBce of the preacher. He 
 must stand before the people and read the word of God 
 distinctly, and give the sense, and cause his hearers to 
 understand it. In short, the true preacher is an expositor 
 as well as a proclaimer of the Word of God. He must not 
 speak that Word in an unknown language; consequently 
 he must not only understand what the Word teaches, but 
 he must be able, by the use of the simplest form of speech, 
 to apply, illustrate, and to make the meaning so plain that 
 even a wayfaring man, though a simpleton, need not err 
 therein. 
 
 Now this brings us to the important question, is it 
 possible to find and use any method of interpretation 
 which will lead to infallible certainty as regards the mean- 
 ing of the Bible? If such a method can be found and 
 wisely used the time may come when the three Bibles to 
 which I have called attention will be reduced practically 
 to one, and then it will be also possible to realise Christian 
 union which has so long been little more than a dream — 
 
234 PREACHER PROBLEMS 
 
 with those who deplore the present divided state of Chris- 
 tendom. 
 
 There are at least three methods of interpretation in 
 popular use, viz. : 
 
 1. The Dogmatic Method. 
 
 2. The Mystic Method. 
 
 3. The Inductive Method. 
 
 The first of these practically asserts a thing is true 
 and then goes to work to find passages of Scripture to prove 
 it. By this method the Bible can be made to sustain 
 almost any doctrine or practice; for only such passages 
 and portions of passages are used as will answer the pur- 
 pose of those who use them. This method in the hands of 
 scrap doctors and sectarians has made sad work of the 
 Bible. 
 
 As an illustration of what I mean, I may mention 
 that, in a conversation with a distinguished preacher of 
 Liverpool, England, I quoted Acts ii. 38, and gave what I 
 conceived to be its true meaning. After thinking a moment, 
 he said to me in all earnestness, " Your interpretation 
 seems to be reasonable. Indeed, I never saw it in that 
 light before, and if that be the meaning, then my under- 
 standing of the passage has been always wrong. But can 
 we not make it mean something else ? " I answered him by 
 saying, " Certainly we might make it mean anything, but 
 is that the way to treat the Word of God? Have we any 
 right to make it mean something different from what it 
 really does mean ? He accepted very cordially my reproof, 
 and told me frankly that he would never use the passage 
 again as he had been accustomed to use it, but would give 
 to his people what he now saw was its true meaning. 
 
 The dogmatic method will not do. We must go to the 
 Scriptures with an open mind, not asking them to say 
 what we say, but asking them for the true meaning of 
 
OF HERMENEUTICS 235 
 
 what they do say, and then we must be willing to accept 
 this meaning, no matter what we would prefer in the 
 case. In short, we must not prejudge, and then compel 
 the Scriptures, or, to use the language of my friend, make 
 the Scriptures say what we prefer them to say. 
 
 The second method is likely to lead to equally fallacious 
 conclusions. The doctrine of the inner consciousness is 
 an important factor in the matter of interpretation, but 
 when it leads to practical mysticism it becomes at once 
 a dangerous factor. The eye is unquestionably very much 
 influenced by the subjective life. We see things from the 
 heart, and hence the New Version tells us that the heart 
 has eyes. This is practically a new revelation of certain 
 important passages of Scripture. Instead of saying "the 
 eyes of the understanding " we can now say " the eyes of 
 the heart," and consequently when we quote the passage 
 " The pure in heart shall see God," we at once realise that 
 only the pure in heart can see Him because the eyes in all 
 others are holden, and have not the vision which enables 
 them to see Him who is obscured from, all who have not 
 purity of heart. 
 
 By the way, this passage does not simply mean that 
 " The pure in heart shall see God " in the future life. Its 
 primary signification relates to the present life, and means 
 that " The pure in heart shall see God " now, for they see 
 the good, and this was the original Anglo-Saxon conception 
 of God — He was the good. The good heart makes a good 
 eye, and the good eye finds the good, and consequently the 
 good heart will see God even in the present life, though it 
 may not see Him in this life in all of his beauty. Even 
 the best eyes are yet somewhat obscured in vision by the 
 mist of this low ground where sin abounds, but when the 
 "mists have cleared away," we shall then see God as He 
 is, as the Apostle John says we shall see Christ; for when 
 
236 PREACHER PROBLEMS 
 
 we are like Christ then our eyes will no longer be holden 
 to all the perfections of hia character. 
 
 While then the inner life must necessarily have con- 
 siderable influence upon our interpretations of Scripture 
 we must not trust it too far, for this inner life is itself 
 a variable quantity in different individuals, and will there- 
 fore give a variety of meanings for the same passage of 
 Scripture if we trust to its guidance exclusively. At the 
 same time I believe it is true that only the spiritual man 
 can understand the things of the spirit of God, for to the 
 carnal or physical man these things of the spirit are prac- 
 tically hidden, and cannot be understood by him until 
 through the Gospel he is enlightened by having his eyes 
 opened, his heart changed, and his whole position har- 
 monised with the will of God. Consequently the preacher 
 will be unable to deal faithfully and intelligently with the 
 exposition of God's Word unless he is a spiritually minded 
 man, full of the Holy Spirit, and with an eye single to 
 every glimpse of truth which comes to him from the grand 
 old book which it is his office to read and expound to the 
 people. 
 
 Nevertheless it is undoubtedly true that what is called 
 the mystic method of interpretation has been productive 
 of much evil. But we must distinguish between things 
 that essentially differ. The preparation of the heart for 
 the study of God's Word is one thing and the refusal to 
 be guided by an3rthing except certain subjective states of 
 the mind is quite another thing. The wise exegete will 
 use all legitimate means to help his audience to under- 
 stand the Word of God. 
 
 This brings us to the Inductive method, which is really 
 the Scientific method; and when not pressed too far, and 
 when used in connection with all legitimate helps, is un- 
 doubtedly the safest method in interpreting the Scriptures. 
 
OF HERMENEUTICS 237 
 
 This method does not ask the Scriptures to say what we 
 say, but it asks them to say simply what they really mean, 
 and then we will say just what they say. 
 
 Of course this method assumes that we come to our 
 investigation with a free mind, without controlling pre- 
 conceived opinions. This, however, is the hard thing to 
 do, and just here is where the method often breaks down 
 and fails to bring us the whole truth and nothing but the 
 truth. 
 
 During a musical festival at Leeds, England, I was 
 walking along a certain street, when suddenly I was almost 
 swept off my feet by the surging of a great crowd which 
 was running towards a crossing. I stopped upon the door- 
 steps of a house, which stood out to the sidewalk, in order 
 to protect myself. The owner of the house opened the 
 door and I began to apologise for the liberty I had taken. 
 "But," said I, "what is all this about? Why are the 
 people so apparently crazy ? " His answer was simply, " The 
 Duke, the Duke." "What Duke?" said I. "Why, the 
 Duke of Edinburgh. He is just crossing the street yonder, 
 and is on his way to the Festival; this crowd is rushing 
 to see him." By this time my American blood was de- 
 cidedly stirred, and I replied by saying : " Suppose it is 
 the Duke of Edinburgh, and suppose he is going to the 
 Festival, is that any reason why the people should make 
 fools of themselves and run over a man like I am ? " The 
 Englishman looked at me until he had fairly taken in my 
 nationality, and then said, " Stranger, it is all in the way 
 you look at it." 
 
 I was reproved. I knew he had stated the truth. To 
 an Englishman the Duke of Edinburgh looked to be an 
 important character ; to an American he did not look bigger 
 than the Prince Leopold did to the Chicago editor, who 
 in announcing Leopold's arrival at Chicago, put it in a 
 
238 PREACHER PROBLEMS 
 
 blazing head line as follows : " Little Lepy arrived at Chi- 
 cago last night." Truly, it is generally all in the way we 
 look at it. And our interpretation of a passage of Scrip- 
 ture will probably be according to the way we look at it. 
 
 This illustration serves to show how standpoint affects 
 our judgment. We are decidedly influenced by the point 
 of view from which we consider anything. But the eye 
 itself is frequently very seriously affected by the way it has 
 been educated to look at things. I was once in a great 
 picture gallery, and was viewing one of the most noted 
 pictures in the gallery, entitled "The Expulsion of the 
 Moors from Granada," when suddenly I noticed a young 
 woman break away from a number of country women, who 
 were following close after me, and this young woman came 
 up to the picture I was contemplating. She looked at it 
 a moment and then ran back to where her mother was 
 and said, " Mother, hurry up ! I have found something 
 worthy to look at, a great picture of a circus"; and 
 then the country women moved up to the picture and 
 gazed upon it with intense satisfaction. It was "all in 
 the way they looked at it." 
 
 I was once passing out with a great crowd from one of 
 Rubinstein's magnificent piano recitals. Some of his notes 
 were still lingering in my memory, when suddenly a great 
 big rustic broke out in this fashion, " I wonder if any- 
 body thought that was music? To me it was nonsense. 
 If he had played ' Polly put the kettle on,' or ' The Fisher's 
 Hornpipe ' I would have enjoyed it ; but his banging 
 the piano over Wagner, Liszt, and Beethoven had no music 
 in it for me." 
 
 If there is anything in these illustrations it is easy to 
 see that the preacher will be largely influenced in his inter- 
 pretation of the Scriptures by the education he has re- 
 ceived, and by the environment in which he is placed, and 
 
OF HERMENEUTICS 239 
 
 the special standpoint from which he looks at the particu- 
 lar Scripture under consideration. 
 
 Hence there is such a thing as dispensational truth, or 
 truth which can be seen only when it is seen in the light 
 of the dispensation to which it belongs. Now there are at 
 least three dispensations belonging to the whole area of 
 the Bible: 
 
 1. The Patriarchal Dispensation. 
 
 2. The Jewish Dispensation. 
 
 3. The Christian Dispensation. 
 
 In the study of any particular passage of Scripture we 
 must first determine to which of these dispensations it 
 properly belongs ; for until this fact is settled it will prob- 
 ably be impossible for us to understand its true meaning 
 or proper application. The moving of our standpoint will 
 often change our whole view of anything we have been 
 considering. 
 
 Once while crossing the Atlantic I witnessed an optical 
 illusion which well illustrates the influence of standpoint. 
 It was midsummer, and an awning had been stretched over 
 the saloon deck. One evening, while the deck was crowded 
 with passengers, some threatening clouds were seen on the 
 larboard side of the ship. Through a rift in these clouds 
 the moonlight was streaming upon the water, though the 
 moon itself, which was about fifteen degrees above the hori- 
 zon, was not visible, on account of the clouds which came 
 between it and the ship. The moonlight came upon the 
 waters where the cloud was broken, and did not reach the 
 ship where the passengers were viewing the phenomenon. 
 The effect was to create an apparent shore line, with the 
 banks rising up toward the moonlight, until touched by 
 the hanging clouds. The passengers were under the awn- 
 ing, and from this view point each one affirmed most posi- 
 tively that we were surely sailing along close to the shore; 
 
240 PREACHER PROBLEMS 
 
 and really nothing could have looked more like the shore 
 than the appearance before us. When the discussion had 
 reached the emphatic stage, I suggested that the matter 
 could be easily tested by changing our position; and suit- 
 ing the action to the word, I stepped out from under the 
 awning toward the bow of the vessel, and soon discovered 
 that the whole thing was an optical illusion. The separa- 
 tion between the clouds and the water was now distinctly 
 visible, while nothing but the horizon could be seen where, 
 while under the awning, the shore line had been clearly 
 marked. The change of standpoint had made all the dif- 
 ference; and this is what always happens in our view of 
 things. As long as we occupy the same view point differ- 
 ent persons will see things probably precisely alike; and 
 it may be that what they see will be a perversion of the 
 truth, simply because the view point creates an optical 
 illusion. The main difficulty is that some men persistently 
 refuse to change their point of view. They keep them- 
 selves under whatever awning has been spread over them; 
 and though the light of God may stream through the rifts 
 of the clouds, they will earnestly contend that they are mov- 
 ing along a shore line which limits the ocean of God's truth, 
 when, as a matter of fact, the shore line is simply the 
 creation of the awning which is overshadowing them and 
 controlling their mental vision. If they would only step 
 out from under their creeds or preconceived notions they 
 would soon discover that in their former position they 
 were labouring under a mental delusion. 
 
 This fact will serve to explain many of the differences 
 that exist among equally honest professing Christians. 
 Some of these will continue to see a shore line where there 
 is none, no matter how much light they may have at their 
 disposal, utterly refusing to step out from under the awn- 
 ing which is over them. They will continue to contend 
 
OF HERMENEUTICS 241 
 
 that black is white, and white is black. Of course this is 
 a lamentable state of things; but it is a state of things 
 that must be taken into the account in all our efforts to 
 reach a true system of biblical interpretation. In any case 
 a fact, so self-evident, ought to teach us to have charity 
 toward one another when we cannot see exactly alike with 
 respect to the meaning of the Scriptures. If we cannot 
 always see alike with respect to physical things we ought 
 not to be surprised if in spiritual things we should some- 
 times differ even where there is no reason for differing, 
 except that we refuse to move out from under our awning. 
 
 There can be no doubt about the fact that the inductive 
 method may be largely used with respect to biblical inter- 
 pretation, so as to arrive at practically infallible cer- 
 tainty. 
 
 But however helpful the inductive method may be in 
 the matter of biblical interpretation, certain conditions 
 favourable to interpretation must be presupposed before 
 any method will avail much in reaching infallible certainty. 
 A few of these conditions it may be well to carefully note 
 at this particular point. 
 
 1. No matter how good a method may be it must be 
 wisely used. We must believe the Bible can be understood. 
 No method will avail if we regard the Bible as a sealed 
 book. 
 
 We must desire to understand the Bible.^ If we take 
 delight in mystery and shut our eyes to the light, no 
 method will be of any use. We must take at least the 
 same pains we would in understanding any other book or 
 subject. All the truth in the Bible does not lie immediately 
 on the surface. You must dig for the best results as you 
 must dig for the most precious metals in nature. 
 
 2. We should if possible become acquainted with the 
 languages in which the Bible was written. No translations. 
 
242 PREACHER PROBLEMS 
 
 however honestly made, will convey to us the full meaning 
 of the originals. 
 
 3. Every passage must be examined in the light of its 
 immediate context and the general trend of biblical teach- 
 ing. This is a most important matter. 
 
 The following suggestions will do much to assist in 
 reaching the correct meaning of the Scriptures. 
 
 1. Honesty of aim. Seek only the truth, no matter 
 where it may lead. 
 
 2. Cultivate the spiritual faculty; as the eye sees what 
 the heart feels, it is most important that the spiritual 
 faculty should dominate while considering spiritual things. 
 
 3. Make a profound study of the Bible. Do not imagine 
 that truth comes to us any more than other good things, 
 without asking, seeking, and knocking. 
 
 4. Become acquainted with the manners, habits, cus- 
 toms, etc., of the people to whom the various parts of the 
 Bible were first written. 
 
 5. See to it that the right attitude towards the Bible 
 is assumed. We must not be hostile to it; we must treat 
 the Bible with courtesy, and kindness, as we would a friend. 
 
 6. In our application of the inductive method we must 
 be careful to select our passages, not because they say what 
 we say, but because they are the exact passages which le- 
 gitimately belong to the subject under consideration. 
 
 7. We must make a clear distinction between matters of 
 fact and matters of philosophy. 
 
 By observing these simple things it is believed that the 
 preacher will be able to arrive at infallible certainty with 
 respect to all those passages which belong specially to his 
 pulpit ministration. Of course it is freely admitted that 
 the Bible contains some depths which may not be measured 
 exactly by any or all the methods of biblical interpreta- 
 
OF HERMENEUTICS 243 
 
 tion. But these Scriptures need not be brought into the 
 pulpit, and especially if they have little or nothing to do 
 with the work of the minister of the Gospel. I have aimed 
 simply to make such suggestions as will help the preacher 
 with those passages which specially belong to his public 
 ministration. 
 
XXII 
 
 PEOBLEM OF BIBLE STUDY 
 
 While the literary form of the Bible is important, and 
 while a true method of interpretation cannot be easily 
 overestimated, these of themselves will be of little or no 
 value to a man who does not study the Bible. I do not 
 mean the man who does not read the Bible. There are 
 those who make a habit of reading some portion of the 
 Bible every day. This is certainly all right as far as it 
 goes. It may be both a delightful and instructive habit. 
 But who does not meditate upon the law of the Lord day 
 and night, as the Psalmist did, will probably never realise 
 what he meant when he says that it was as " sweet as 
 honey in the honeycomb " to him. 
 
 My own experience and observation lead me to say that 
 there are very few earnest, honest, and persistent students 
 of the Word of God. Probably there are not a few min- 
 isters of the Gospel who study portions of the Word with 
 considerable diligence and thoroughness; but it is much 
 to be feared that a majority of ministers study only those 
 portions of Scripture which seem to be most necessary in 
 the preparation of their sermons. As for the man in the 
 streets, or even the regular attendant at the church serv- 
 ices, it is probably true of him that he does not study the 
 Word of God at all. The problem which will at once con- 
 front the preacher of the twentieth century is how to make 
 his ministry stimulate his hearers to study the Bible. Per- 
 haps it is well enough for some ministers to keep their 
 hearers in ignorance of the Bible; for they certainly show 
 
 344 
 
OF BIBLE STUDY 245 
 
 themselves to have no profound knowledge of its teaching. 
 Nevertheless the intelligent, thoughtful, conscientious 
 minister will know very soon that the success of his ser- 
 mons will depend largely upon the knowledge which his 
 hearers have of the Word of God. 
 
 I have already intimated that expository preaching is 
 the best kind if this is done as it should be. Nothing can 
 take the place of the Bible in the pulpit. It must have 
 supremacy there. Other books may occupy even supreme 
 prominence in other places; but the pulpit is the special 
 home of the Word of God, and unless every utterance of 
 the preacher is supported by that word his pulpit ministra- 
 tions will in the end amount to little or nothing. 
 
 It is easy to make suggestions as to how Bible study 
 may be stimulated, but it is quite another thing to make 
 these suggestions practical in the preacher's public minis- 
 trations. I do not rely upon the Sunday school for the 
 biblical education of even the young. In the proper place 
 I will give my reasons for reaching this conclusion. At 
 present I wish to say that I am certain the preacher must 
 be mainly the centre of influence which will tend to bib- 
 lical study. First of all he must himself be a student of 
 the Bible. Like begets like. Whoever shows himself to 
 be a master in properly dividing the Word of God will 
 stimulate others in the same direction. 
 
 But something can be done through organisation. I 
 have a poor opinion of a preacher who relies exclusively 
 on his two sermons each Lord's Day for the feeding of his 
 flock, and leading them into pastures high up on the spir- 
 itual mountainsides. This work must receive considerable 
 attention during the week. The prayer meeting should not 
 be made a sort of scapegoat for this particular service. 
 It has a special function all its own which will be clearly 
 seen when the prayer meeting is under consideration. The 
 
246 PREACHER PROBLEMS^ 
 
 preacher should have a weekday Bible class, or it may 
 be two or three Bible classes during the week. He must 
 consult the convenience of those who wish to attend, and 
 must adapt himself as far as possible to their circum- 
 stances. But he must not let anything hinder the regular- 
 ity of his weekly meetings for the study of God's Word. 
 Perhaps he may say that such meetings cannot be made a 
 success, that he cannot secure anything like a reasonable 
 attendance. Now this is quite possible in the case of 
 some preachers. But where this is the case it ought to 
 be a sign to such preachers that they have mistaken their 
 calling, and as a consequence they ought surely to seek 
 some other vocation without delay. A man had better 
 peck rock on a turnpike than to try to make a successful 
 ministry who has no ability to make the study of the Word 
 of God the most fascinating and attractive study within 
 the whole range of human investigation. 
 
 Of course, if the preacher ought to be in a Bible class 
 himself it is probable he will not be able to gather many 
 together or hold them for any length of time in the study 
 of God's Word. But if the preacher is himself, first of 
 all, a profound and conscientious student of that Word, 
 and has the ability to use that Word for the edification of 
 others, there will be little difficulty in securing an audience 
 of reasonable size on nearly any week evening, if the 
 preacher has enthusiasm enough behind his purpose to 
 carry it forward with energy. 
 
 Of course nothing can be done without faith. And yet 
 all things are possible to those who believe. Whoever 
 forms a Bible class as an experiment will probably soon 
 have to witness his experiment fall to pieces. But whoever 
 is competent and forms a Bible class on faith, will soon 
 find that faith, in this respect also, is equal to overcoming 
 the world. 
 
OF BIBLE STUDY 247 
 
 The Bible cannot be studied properly through the or- 
 dinary pulpit discourses. Certain phases of Bible truth 
 can be made effective in this way better than in any other 
 way. But there are other phases, and some of these among 
 the most important phases of biblical truth, which cannot 
 be effectually treated except in a Bible class, organised 
 specially for biblical study. In such a class we can use 
 all the side lights, helps, and, what is still better, the con- 
 tact of different minds, speaking with respect to the same 
 thing; for the Bible class ought to be open to the freest 
 discussion by any or all its members, though this freedom 
 should be limited within reasonable bounds, and this can 
 generally be done by the preacher, who should always con- 
 duct the class. 
 
 This work will lay a burden on the preacher which will 
 not be easy to bear if he is inclined to idleness. But even 
 the preacher who does not like a burden will probably 
 enjoy this one when he once gets fairly under it. Jesus 
 said his yoke was easy and his burden was light. A yoke 
 can never be easy until we get squarely under it. A pair 
 of oxen cannot pull a heavy load unless the yoke fits squarely 
 on the neck and the oxen are fairly under it. This burden 
 of a Bible class, for at least one night in every week, will 
 become a pleasure after a while, if not at first, to the honest, 
 faithful, studious preacher of the Gospel. He will find 
 that the class will be of more service to himself than to 
 any one else. It will help him with material for his ser- 
 mons ; it will enlarge his spiritual vision ; it will give him 
 strength for the conflict of life ; it will increase, stimulate, 
 and energise all the elements of his spiritual manhood. 
 But the influence of such a class upon the people whom he 
 serves will be of incalculable benefit, and therefore will be 
 worth vastly more than all the personal sacrifices that have 
 to be made by either preacher or people. Doubtless some 
 
K48 PREACHER PROBLEMS 
 
 sacrifices will have to be made by both preacher and people, 
 but this is exactly the road which leads to the mount of 
 blessing. We cannot hope for any blessing until we have 
 passed the station of self-denial. This is the first thing 
 that Christ requires of us in order that we may be truly 
 his disciples. Indeed, we cannot follow after Him until 
 we have fought out the battle with self and gained a 
 victory. 
 
 Doubtless those who attend the Bible classes will have 
 to give up some pleasure or pastime that would probably 
 take the place of the Bible class. But these pleasures and 
 pastimes are usually enervating and do not contribute to 
 the growth of the spiritual man. The first business of 
 every Christian should be to grow in grace and in the 
 knowledge of the truth. I say the first "business'' ad- 
 visedly. From a practical point of view Christianity is 
 eminently a business. Its objective work should be largely 
 considered from the economic point of view. What pays 
 best ? " What shall it profit a man if he gain the whole 
 world and lose his own soul?" We cannot ignore the 
 question of profit and loss when we are considering the 
 practical details of the Christian life. In fact the economic 
 point of view has come to be of great value in estimating 
 the worth of Christianity to the world. The ruling passion 
 of most men is money-getting, and while this, in itself, 
 may become a debasing passion, nevertheless it furnishes 
 an incentive and illustration of what may be accomplished 
 in developing spiritual manhood and womanhood. It is 
 readily conceded that in our churches there are very many 
 sleepy, go-easy, do-nothing Christians who are never 
 moved to any real activity unless there is something pro- 
 posed in church life which is practically abnormal, and 
 should therefore be regarded as unlawful rather than en- 
 couraged as a helpful means in developing the Christian 
 character. But this ought not to be the case, and a Bible 
 
OF BIBLE STUDY 249 
 
 class, properly conducted, will generally be a great help in 
 correcting abnormal uses of energy by turning activity into 
 legitimate and useful channels. 
 
 But, however this may be, it is absolutely certain that 
 a church cannot possibly grow where Bible study is neg- 
 lected. We had just as well hope for the physical to grow 
 without its proper nutriment as for the spiritual to grow 
 without the study of the Bible. Consequently the preacher 
 must, in some way, provide for this study, if he has the 
 slightest hope of making his ministry a decided success. 
 
 This is especially true of the twentieth century preacher. 
 The Bible just now is attracting more attention than it 
 ever has done in the history of the world. Much of this 
 attention is perhaps not healthy, simply because the con- 
 tents of the Bible are not really studied, while its origin, 
 literary form, and historical accuracy receive the chief 
 consideration. It must be admitted, however, that the 
 greatest miracle about the Bible is its wonderful spiritual 
 teaching. No other book is like it in this respect. Every 
 sentence in it contains a message to the spiritual man, 
 and in this very fact must be found the Bible's chief 
 value. Herein is the most important reason for urging 
 us to its earnest and prayerful study. Indeed, this 
 earnest and prayerful study of the Bible is after all 
 the most effective means of overcoming the scepticism of 
 the times. While recent discussions of the " higher critics " 
 may have cleared the way for a more intelligent study of 
 the Bible, especially by some who have been unable to 
 accept traditional views as to the origin and character of 
 the Bible, at the same time it is my firm conviction that 
 the surest way to accept and honour the Word of God is 
 to have that Word dwell in us richly, and this cannot be 
 effected without earnest and prayerful study of the con- 
 tents of the Bible, especially with respect to the bearing 
 of these contents upon human conduct. 
 
XXIII 
 
 PROBLEM OF ORGANISATION 
 
 It would neither be profitable nor interesting to enter 
 upon a discussion of church organisation from the stand- 
 point of ecclesiastical history. The churches of the twen- 
 tieth century will probably not give much attention to the 
 old controversies which have so often split the church in 
 twain. Indeed, it may be said with truth that the dividing 
 line in nearly all the schisms that have taken place in the 
 church, during its existence, have originated, or else have 
 been consummated, on account of differences with respect 
 to church organisation. This being a fact which cannot 
 be successfully controverted, it is certainly a very suggest- 
 ive fact, and ought to have great influence upon the Chris- 
 tians of the present day. It, therefore, becomes us to look 
 at this whole subject from the point of view of a new 
 departure at the beginning of this new century. We surely 
 do not wish to go on repeating the follies of the past. We 
 should, therefore, in the light of modern thinking, and 
 modern development, seek for an irenicon which will do 
 away with the endless jargon concerning " Historic Epis- 
 copacy," the " Credal Presbytery," and the " Congrega- 
 tional Conference." 
 
 As a matter of fact there are no hard and fast lines 
 taught in the New Testament concerning church organisa- 
 tion. It is worth while to mention that the word organ- 
 isation is not in the Bible at all. However, this is not 
 conclusive against even the modern use of this term, though 
 it ought to be suggestive of caution against its illegitimate 
 
 250 
 
OF ORGANISATION 251 
 
 use. Undoubtedly the church, as a great ecclesiastical 
 organisation, is known only in history since the apostolic 
 days. The very names by which the primitive Christians 
 were called are clearly indicative of great simplicity in 
 all that relates to organisation. The phrase " Children of 
 God,'' suggests a family, and this is perhaps the dominant 
 idea of the earliest organisation. Certainly the notion of 
 a number of churches, governed by a single bishop, is no- 
 where even hinted at in apostolic times. There were 
 bishops over one church, but nowhere one over several 
 churches. The departure from this primitive simplicity 
 has not only produced divisions among the people of God, 
 but has practically made Christian union impossible, be- 
 cause of the contentions which underlie these divisions. 
 Christian union will never be an assured fact until Chris- 
 tians shall come to understand that whatever little church 
 organisation may be suggested in the New Testament is 
 even there without very definite outline, and is therefore 
 susceptible of considerable variety without in the slightest 
 degree infringing upon the church's constitution. 
 
 Organisation for work may be very important, and a cer- 
 tain amount of this may be even necessary ; but this should 
 always be regarded as an expedient and not as a divinely 
 inspired thing in all its details. Much has been left to the 
 practical common sense of Christians, as well as the condi- 
 tions of their environment, as to many things involved in 
 the question of organisation ; and the preacher of the twen- 
 tieth century will show his fitness for his work in nothing 
 more decidedly than when he is capable of managing this 
 subject of organisation for the best interests of his people. 
 In no case must he make an extra-Scriptural view of the 
 subject a sine qua non in his ministerial work. Speaking 
 broadly, he may safely let the subject of organisation, in 
 many respects, simply take care of itself, though he must 
 
252 PREACHER PROBLEMS 
 
 be careful to effect such cooperation in his church, and also 
 his church with other churches, as may be necessary for 
 effective and useful work. Beyond this he need not go, 
 although he may be goaded on to do so by sticklers for 
 apostolic practice (though the practice is nowhere re- 
 corded) and certain ecclesiastical terms which have little 
 significance in our modern use of them. He may also 
 sometimes find it necessary to antagonise a spirit of an- 
 archy which would make the church a simple echo of 
 individualism without any cohesive or cooperative features 
 whatever. Both of these extremes must be avoided, and 
 a preacher can usually succeed in bringing about the right 
 state of things if he acts his part wisely and well. 
 
 Undoubtedly the church organisation found in the New 
 Testament is not exactly in harmony with the organisation 
 of modern times. It is probably safe to say that the New 
 Testament churches were Episcopal, Presbyterian, and 
 Congregational, rather than one of these to the exclusion 
 of the others. A careful examination of relevant New 
 Testament texts will show that the New Testament Ushop 
 is the same official as the New Testament elder or pres' 
 hyter, and consequently there need be no quarrel between 
 Episcopalians and Presb3^terians as to the matter of church 
 organisation ; for if they are both willing to be governed by 
 New Testament precept and example, then it is evident 
 that they are both contending for practically the same 
 thing. It is also true that the New Testament churches 
 were all Congregational in their government, though their 
 overseers were called bishops or presbyters. Undoubtedly 
 every important matter was submitted to the whole con- 
 gregation or church for final decision, though for the sake 
 of good order these matters were probably generally con- 
 sidered first of all by the officers to whom the matters 
 specifically belonged. 
 
 But the twentieth century preacher need not trouble 
 
OF ORGANISATION ^53 
 
 himself very much about the controversies which have 
 raged along the lines of church organisation. Whatever 
 organisation his particular church may regard as Scrip- 
 tural, he himself will find the oflBcers of great value to him 
 if he uses them wisely and well. As a rule, nothing should 
 be brought before the church itself until it has been 
 thoroughly canvassed in a meeting of the official board, 
 for if the pastor should be unable to convince this board 
 with respect to any plan he has to propose, he may take it 
 for granted that he ought not to try to convince the church 
 itself since it is highly probable that his officers will 
 usually decide such matters in the best interests of the 
 work which is under consideration. In short, the pastor 
 should always be able to succeed in winning to his support 
 the officers of his church before he takes any measure to 
 the church for its final decision. 
 
 Beyond this practical point, the subject of organisation 
 need not concern the wise pastor, and he ought not to 
 attempt to go any further than this; nor is it necessary 
 that I should say more with respect to the matter, for little 
 more can be said with profit without going into the whole 
 question of church organisation, and this would require 
 not only the consideration of all Scripture passages bear- 
 ing on the subject, but would involve also a careful review 
 of ecclesiastical history. This much does not come within 
 the sphere of our present discussion, since these lectures 
 are intended mainly to help the preacher in his worlc rather 
 than to settle difficult questions which have long occupied 
 the attention of ecclesiastical politicians. Usually, if a 
 church " has a mind to work," it will find some way to do 
 that work, and as organisation is only a method by which 
 work is done, it certainly ought not to have the force of a 
 principle, except so far as it is definitely provided in the 
 New Testament scheme of the church. 
 
XXIV 
 
 CTHE PROBLEM OF PROBLEMS, or HOW TO HAR- 
 MONISE christiajStity with the reason- 
 able DEMANDS OF THE PRESENT AGE 
 
 [The Christian religion makes no unreasonable demands. 
 It seeks the best interests of the race, and offers to help 
 rather than retard human progress. It holds in one hand 
 the sword, and in the other the olive branch of peace. It 
 aims at the overthrow of evil in all its forms, and from this 
 point of view it uses the sword with relentless energy, but 
 at the same time it invites to the realisation of a glorious 
 day when we " Shall go out with joy, and be led forth 
 with peace; the mountains and the hills shall break forth 
 into singing, and all the trees of the fields shall clap their 
 hands. Instead of the thorn shall come up the fir tree, 
 and instead of the briar shall come up the myrtle tree; 
 and it shall be to the Lord for a name, for an everlasting 
 sign that shall not be cut off." 
 
 But this day has not come yet. It is still an ideal, and 
 with many diflBculties in the way of its final realisation; 
 for if we accept the Word of God as a sufficient rule of 
 faith and practice, it is abundantly evident that the present 
 state of religious society is abnormal. No honest, well- 
 informed person would for a moment contend that the 
 denominationalism of to-day fairly represents the Primi- 
 tive Church. Among intelligent, earnest people there is 
 everywhere manifest a feeling of dissatisfaction with the 
 present order of things. Many, indeed, are seeking for a 
 remedy, and would gladly accept of any solution that gives 
 
 254 
 
THE PROBLEM OF PROBLEMS 255 
 
 reasonable promise of unity among the children of God, 
 and a speedy conversion of the world. 
 
 In proposing such a remedy, two extremes must be care- 
 fully avoided. First : In breaking away from sectarianism 
 we must not run into latitudinarianism. This has been the 
 fatal mistake of some very intellectual and cultivated 
 people. Their own culture is quite too broad for the nar- 
 row shibboleths of religious partyism, and failing to dis- 
 tinguish between Christianity proper and the modem 
 representations of it, they continue their rebound from 
 the dogmatism of human creeds to what is practical infi- 
 delity. This is greatly to be regretted, not only on their 
 own account, but also because of the efficient aid which 
 they are capable of rendering the cause of Christ. Are they 
 wholly responsible for the position which they at present 
 occupy? I certainly do not wish to lessen their responsi- 
 bility in the smallest degree, but I cannot help feeling that 
 many of those who condemn them most are not entirely 
 without blame in the matter. Let those who profess to be 
 Christians bring their faith and practice into harmony 
 with the Divine standard, and then they will at least be 
 in a position to consistently find fault with those who are 
 now driven from the communion of the various denomina- 
 tions by the interposition of the " traditions of the Fathers." 
 
 But the second point to be guarded is equally important. 
 While we carefully avoid the humanisms of the denomina- 
 tional creeds, we must be equally careful not to make an 
 iron bedstead of the Bible. The Lord never intended His 
 Holy Word to be used in any such way. Especially is the 
 New Testament far removed from such a notion. That it 
 is an infallible guide to all who accept of Him who is the 
 life and light of it, I do not for one moment question. But 
 is it not possible to claim the Bible as our rule of faith 
 and practice, and yet become as intensely sectarian as those 
 
256 PREACHER PROBLEMS 
 
 who formulate their faith in human symbols? My own 
 observation leads me to conclude that some who claim to 
 be the earnest advocates of the Bible, and the Bible alone, 
 are the most intensely sectarian in fact, intolerant in 
 spirit, and unfruitful in living of all who represent the 
 present divided state of Christendom. Surely this ought 
 not to be so, but it certainly is so. And this brings us 
 to state more distinctly our own position. 
 
 The problem we are seeking to solve may be stated as 
 follows: Is it possible in our Christian life to be true to 
 the Divine Word and at the same time free enough for 
 every worthy aspiration of every human soul? In other 
 words, can we earnestly advocate strict fidelity to God's 
 Holy Truth, and at the same time meet the reasonable 
 desires of those who are to-day driven to latitudinarianism 
 or rationalism by the human dogmas which have been 
 erected into tests of fellowship? This is the problem of 
 problems. And yet, in my judgment, this problem must 
 be solved if the world is ever converted to Christ. When it 
 is solved both sectarianism and infidelity will be shorn of 
 their strength, and consequently the future triumphs of 
 the Gospel will be commensurate with our most ardent ex- 
 pectations. 
 
 Is it possible, then, for us to be true to the Bible, and at 
 the same time free from sectarianism? And can we meet 
 the reasonable demands of the highest culture, and still 
 avoid the extreme of latitudinarianism? I answer both 
 of these questions in the affirmative, and feel sure that, if 
 the Christianity of the New Testament is once properly 
 apprehended, no one need have any difficulty in agreeing 
 with me in what may at first seem an impracticable posi- 
 tion. 
 
 Faith and obedience are the two words which compre- 
 hend the whole of Christian obligation and duty. Concern- 
 
THE PROBLEM OF PROBLEMS 257 
 
 ing this statement there would, perhaps, be no difference 
 of opinion among those who are at all competent to judge. 
 Our differences begin only when we begin to define these 
 terms. What is faith? and what is obedience? Or what 
 is properly and S crip tur ally embraced within these terms? 
 Let us ask the question : What is necessary to be believed 
 in order that we may have the faith of the Gospel ? Surely 
 not everything in the Bible; even not everything in the 
 New Testament — though this latter is specially the Chris- 
 tian's rule of faith and practice, for it is possible for some 
 to be saved who have never read the New Testament 
 through, indeed, may not have read it at all. Evidently 
 there has been much confusion in the public mind at this 
 point, and this confusion, I think, has chiefly come from 
 a failure to distinguish between faith and knowledge. Un- 
 questionably it is the duty of every Christian to seek to 
 attain all the knowledge he possibly can acquire, and still 
 this knowledge should never be allowed to usurp the proper 
 place of faith, for no two things are more distinctly differ- 
 ent than faith and knowledge. Both are important, but 
 for very different reasons. Faith is essential to spiritual 
 life, knowledge is essential to spiritual growth. One unites 
 to Christ, the other develops in Him; one is vital in the 
 formation of Christian character, the other is essential to 
 the development and enjoyment of the character already 
 formed. But this view of the matter is often practically 
 rejected. The things that belong to knowledge are crowded 
 into Confessions of Faith, and these formulated human 
 statements are made the tests of Christian fellowship, in- 
 stead of that character which must always come before we 
 even enter the sphere of knowledge. Hence, knowledge has 
 become the standard of orthodoxy, rather than the simple 
 faith of the Gospel. A failure to know as much as your 
 religious neighbour is often fatal, in his estimation, to your 
 
258 PREACHER PROBLEMS 
 
 religious character, even though his faith should fully com- 
 prehend everything that is required in the Word of God. 
 
 What is the faith necessary to the formation of Christian 
 character? Without referring to the proof texts — though 
 plenty of these are ready to hand — it will be sufficient to say 
 that the Apostles preached only one thing, viz., that " Jesus 
 is the Christ, the Son of the living God." This proposition, 
 though variously stated, was everywhere presented as con- 
 taining, so far as faith goes, all that was essential to Chris- 
 tian character; and this was not only everywhere preached, 
 but this was what was everywhere believed by those who 
 entered upon the Christian life. 
 
 Now, if we limit our Articles of Faith to this grand 
 proposition, are we not still true to the teaching of the 
 Holy Scriptures ? And can we add anything to this while 
 we confine ourselves to the things that legitimately belong 
 to faith ? Our position is that we should insist upon noth- 
 ing as an article of faith that is not essential to Christian 
 character; and as. (according to the Scriptures) the only 
 faith required to this end is a hearty trust in the Personal 
 Redeemer, we at once reject all human creeds and insist 
 upon the divine creed as the only foundation of the Chris- 
 tian's faith. 
 
 Some of my objections to human symbols may be briefly 
 stated as follows: 
 
 1. They substitute philosophical speculations for the 
 Personal Christ, thereby usurping the sphere of faith with 
 the things that belong to knowledge. 
 
 2. They are without any divine sanction, and conse- 
 quently should not be made tests of Christian fellowship. 
 We should certainly have a "thus saith the Lord" for 
 everything that enters into the question of fellowship. 
 
 3. They are schismatical in their tendency. The history 
 of the church is a sad commentary on the influence of 
 
THE PROBLEM OF PROBLEMS 259 
 
 human dogmas upon the peace and harmony of the children 
 of God. 
 
 4. No human creed can be perfect. Hence even if it 
 were right to formulate the things of knowledge and make 
 them objects of faith, such formulas must of necessity ex- 
 hibit many of the traces of human weakness. Men are 
 short-sighted at best, and it ought to be expected, there- 
 fore, that their most careful work will lack the complete- 
 ness which should characterise a creed of the church of 
 God. 
 
 5. No human creed can ever be adapted to every creature. 
 The infinite mind can alone provide that which is suitable 
 to such an infinite variety of circumstances and conditions 
 as is everywhere found among men. The best that any 
 number of men can do is to provide for those who are of 
 like tastes, habits, etc., and in like circumstances with 
 themselves. They cannot reasonably hope to take into 
 consideration the whole sphere of human thought and ac- 
 tion; consequently the most perfect human creed possible 
 must, after all, have only a limited application. 
 
 6. Human creeds are not only limited in their reach and 
 unsatisfactory in their character, but they are not per- 
 manent. They are either changing or else passing away 
 entirely. " Jesus Christ is the same yesterday, and to-day, 
 and forever." 
 
 7. God has given to the church a creed — a divine creed 
 — and it is disrespectful to our Heavenly Father, presump- 
 tuous, and wicked to substitute anything for that which 
 divine wisdom has prepared. 
 
 Such are some of the objections that may be urged 
 against human creeds as bonds of union and communion 
 among the followers of Christ. And I think that this in- 
 dictment is quite sujBBcient to condemn them to everlasting 
 banishment from all the places they now occupy. 
 
26o PREACHER PROBLEMS 
 
 I think I have now made it evident that, so far as faith 
 is concerned, it is quite possible to be true to the teaching 
 of the Scriptures and at the same time entirely free from 
 sectarianism. In fact, I think my position is not only true 
 to the Word of God, but would, if generally approved, com- 
 pletely overthrow sectarianism with all of its concomitant 
 evil&j and thus open the way for a complete restoration of 
 Primitive Christianity in both its faith and practice. 
 
 But is this position such as will provide for the reason- 
 able demands of the broadest culture without reaching the 
 point of latitudinarianism ? If so, then we have surely 
 solved the religious problem of the present age. 
 
 Of course I do not hope to present what will meet the 
 unreasonable demands of culture, any more than I could 
 provide for the satisfaction of the spirit of sectarianism. 
 No religious position that can be taken will suit either of 
 these. Men who are in the church for selfish purposes, or 
 who are out of it for the same reason, are not likely to 
 be influenced by the consideration I am offering. I make 
 a broad distinction between sectarianism in form and sec- 
 tarianism in spirit, I think there are many who occupy a 
 sectarian position who are nevertheless largely free from 
 the sectarian spirit. I think it is also true that there are 
 many highly cultured people who stand to-day practically 
 opposed to Christianity who have failed to distinguish be- 
 tween the Christianity of the New Testament and the mod- 
 ern representations of it. They have been driven into 
 apparent infidelity by the unreasonable human systems 
 which have usurped the place of the religion established by 
 Christ and his Apostles. 
 
 Let us test this matter for a moment. How many so- 
 called infidels of the present time really reject the proposi- 
 tion I have presented as the Christian's creed? Doubtless 
 there are some. But is not the number small as compared 
 
THE PROBLEM OF PROBLEMS 261 
 
 with those who reject the various human symbols which 
 are offered as bonds of fellowship? And would not even 
 this number still be reduced if human sjrmbols were all 
 abandoned and the Divine Creed everywhere respected as 
 it was in the Primitive Church? I feel sure that to ask 
 these questions is to practically answer them. No one who 
 is at all acquainted with the present state of religious 
 controversy will question the possibility of satisfying a 
 large portion of those who are now standing outside of the 
 churches by making the proposition I have presented the 
 only object of faith. 
 
 But there is still another question of prime importance 
 which must be briefly noticed. Could such a position as I 
 have presented be justly chargeable with latitudinarian- 
 ism? I am conscious that some will think so, and hence 
 there are those who will doubtless wish to hedge against 
 this tendency with human definitions and explanations. 
 But just here is the precise origin of human creeds, against 
 which I have presented such formidable objections. It is 
 perhaps impossible to provide against all difficulties, no 
 matter what course we may pursue. And it may be that 
 some would accept the Divine Creed and yet practically 
 hold to latitudinarian views; but I fail to see how human 
 symbols can restrain this tendency. As a matter of fact we 
 know that this tendency is again and again developed in 
 all the churches of Christendom, notwithstanding the bar- 
 riers that have been erected against it. It might occasion- 
 ally show itself among those who hold simply the Divine 
 Creed. But I feel sure there is less danger of this when 
 we are guided by divine authority than when our safeguards 
 are the definitions of human creeds. Hence by accepting 
 the Divine Creed we not only reduce the tendency of heresy 
 within the church, but we largely reduce the number of 
 heretics outside the church by bringing the condition of 
 
262 PREACHER PROBLEMS 
 
 entrance to the reasonable requirements of apostolic pre- 
 cept and example.* 
 
 By giving earnest attention to the foregoing considera- 
 tions the problem of Christian union is evidently brought 
 within the sphere of the practical. This of itself is a great 
 problem, too, with which the twentieth century preacher 
 will have to deal. He cannot safely ignore its demands. 
 He will find it meeting him at every turn in his ministry. 
 Even if his charge is in the country he will find the prob- 
 lem there, and if he is in the city it will probably be the 
 most imperious problem with which he is called upon to 
 wrestle. How to adjust his own ministry to the churches 
 of the denominations around him will cause him sleepless 
 nights, if he is concerned with the peace of Zion and the 
 progress of Christianity in the world. 
 
 But this problem may be solved by observing the simple 
 conditions which have already been presented ; and it may 
 be solved, too, in such a way as will not antagonise the 
 reasonable demands of the present age. A platform that 
 is broad enough for every follower of Christ to stand upon, 
 and at the same time narrow enough to bring it within the 
 dimensions of the prescribed conditions of New Testament 
 fellowship is the only platform that promises the least possi- 
 ble hope for Christian union. But with such a platform we 
 can reasonably anticipate a not far distant day when the 
 jarrings of conflicting sects shall practically cease and when 
 Christians shall everywhere be one as the Father and Son 
 are one, and thus make it evident to the entire world that 
 Christ is sent of the Father. 
 
 * See "The Plea of the Disciples of Christ," by Author, 
 pp. 78-82. 
 
PART III 
 
 Problems Growing Out of Ways and Means; 
 
 or, How to Meet the Practical Duties 
 
 of the Preacher's Position 
 
We have already looked at the practical side of the preach- 
 er's position, while considering his personal relations to 
 his work; but there are some distinctive features on this 
 side which need to have very careful treatment, since they 
 are of very great importance. Several problems will at 
 once confront him as soon as he enters upon his work at 
 any particular place, and unless he is able to solve these 
 problems in a somewhat satisfactory manner, all of his 
 prior preparation and experience will be of little avail in 
 making his ministry a decided success. Among these prob- 
 lems I wish to call special attention to the following: 
 
XXY 
 
 THE PKOBLEM OF TIME 
 
 It is scarcely needful to emphasise the value of time as 
 an element in the preacher's preparation for his work. He 
 certainly has no license to squander time. He ought to use 
 every moment wisely and well, for it is out of these mo- 
 ments that he must forge his success, if he ever has any 
 worthy of the name. 
 
 But it is not this particular feature that is just now 
 involved in the problem of time. I am thinking of the 
 numerous services which are usually held during each week, 
 and these services at once raise the question as to how 
 much time shall be allotted each, so as not to entrench upon 
 one another. But a matter of still more importance is 
 that which the preacher must face when he attempts to 
 attend all the meetings of his church, as well as the meet- 
 ings outside of his church which have special reference to 
 his work, and yet have plenty of time to study and prepare 
 his sermons and lectures for all the public services where 
 he must deliver these. The strain upon his time is fre- 
 quently very heavy. 
 
 He must attend all the important public meetings of the 
 church, and he must attend also weddings and funerals. 
 As to social functions, he may or may not attend these. 
 He must in these cases be governed somewhat by the char- 
 acter of the functions, and by the amount of time he has 
 at his disposal. But he will be surprised at how much of 
 his time is consumed by those things which seem to be 
 imperative in their demands upon his attention, and he 
 
 Q65 
 
2(^ PREACHER PROBLEMS 
 
 will find that it will be absolutely necessary for him to 
 economise his time in every way he possibly can in order 
 to meet the necessary demands which are made upon it. 
 A few suggestions just here may be helpful to both the 
 minister and his people. 
 
 (1) His people must not be unreasonable with respect 
 to the requirements they make of their minister. They 
 must remember that he is human, and that therefore he 
 cannot do everything and do it well. He ought to be al- 
 lowed a very considerable margin for quiet hours when he 
 can commune with God, nature, and his books. A failure 
 to allow this precious opportunity will usually cost a 
 church vastly more, in the long run, than any gain that 
 possibly could come to it through unreasonable demands 
 upon the preacher's time. 
 
 (2) A proper division of labour will help very much to 
 solve the problem of time. The preacher ought not to be 
 expected to do everything that needs to be done. It will 
 be better for the church, as well as for the preacher, if 
 very many things that are frequently required of him 
 should be done by some of the church members. He cer- 
 tainly ought not to be required to teach a class in the Sun- 
 day School, especially if the Sunday School is held just 
 before the morning service. Indeed, he ought not to be 
 disturbed in his study during the whole of the morning 
 of the Lord's Day, except where such disturbance is abso- 
 lutely necessary. 
 
 He ought not, as a general rule, to conduct the prayer 
 meeting. In most churches there are members well quali- 
 fied to take this service, and they should be required to do 
 it, so as to relieve the pastor from all care with respect to 
 the matter. He should attend the meeting as a general 
 rule, though he should be relieved from all responsibility in 
 conducting the service. In most cases it will be well for 
 
OF TIME 267 
 
 him to close the services with a few remarks which will 
 generally be suggested by the service itself, and therefore 
 need not require special preparation. 
 
 (3) The course I have suggested will be helpful to the 
 church members as well as to the preacher. Nothing per- 
 haps is more advantageous to the growth of the church 
 than to bring every member of the church, so far as it is 
 possible to do so, into active participation in some part of 
 the church's work. In so far as the pastor can inspire and 
 provide for this division of labour he will contribute in the 
 best possible manner to the development of his church in 
 all that relates to spiritual advancement, as well as relieve 
 himself of certain burdens which necessarily follow upon 
 unreasonable demands made upon the time and strength 
 which are at his disposal. In any case he cannot be too 
 careful in providing means by which he may bring into 
 active exercise every member of his church, as well as help 
 him to economise the time which is such a precious element 
 as a factor in his great work. In short, he should never do 
 anything himself that can be successfully done by some 
 member or members of his church. This rule should be 
 made imperative, and should have a prominent place es- 
 pecially in the services of the church where the member- 
 ship of the church may be made available for mutual 
 edification, as well as for saving the time of the preacher, 
 which may be better used for work which he alone can do. 
 
 Eecently a new difficulty has arisen with respect to the 
 matter of time. There is a growing tendency to give a 
 special Lord's Day for every worthy enterprise that appeals 
 to the benovelence of the churches; and when all these 
 enterprises are provided for there is frequently very little 
 time left for anything else. The numerous societies and 
 benevolent organisations are imperious in their demands 
 for recognition at especially the Lord's Day services, and 
 
268 PREACHER PROBLEMS 
 
 when these are all heard, there is little opportunity left for 
 proper attention to local church affairs, and there is often 
 a heavy encroachment made upon the time that ought to 
 be devoted to the particular work of the local congregation. 
 Now, let no one misunderstand me at this point. These 
 calls from outside societies and organisations are generally 
 worthy and ought to have a hearing in all the churches. 
 In most cases the plea of these organisations is of a char- 
 acter that will help the churches, will stimulate their 
 benovelence, and will do much in many ways to strengthen 
 the homei work. Nevertheless, I am profoundly convinced 
 that there ought to be a better division of time with respect 
 to these special pleas than that which now generally pre- 
 vails. The following suggestions may be worth careful 
 consideration. 
 
 (1) Let the Lord's Day meetings in all the churches 
 be protected from any outside interference, no matter how 
 important the plea may be, for nothing can compensate for 
 loss of spiritual fervour which ought always to result from 
 a well-conducted Lord's Day service. 
 
 (2) If these pleas must be made on the Lord's Day let 
 a special meeting be appointed for that purpose, either in 
 the afternoon or at night, but always keep the Lord's Day 
 morning service free from anything that diverts it from 
 its main purpose, viz., the edification of the church itself. 
 
 (3) In most cases a week-day meeting to hear these 
 special pleas, in the long run, would be better than to 
 crowd them in the Lord's Day meetings where at most very 
 scant attention can be given to them. Of course, I do not 
 mean that the pastor of the church may not occasionally 
 preach sermons with special reference to these pleas, but 
 even when he does this, he should make the sermons always 
 contribute largely to the spiritual growth of the members, 
 and generally a wise selection of the subject and a proper 
 
OF TIME 269 
 
 treatment of this subject will be productive alike of help- 
 fulness to the church, as well as to the plea which is under 
 consideration. 
 
 However, it is impossible to provide definite conditions 
 for all cases. Still, it is believed that the suggestions 
 already made will help a wise pastor to deal intelligently 
 with one of the most difficult problems which he will be 
 called upon to solve. Whatever he does he must scrupu- 
 lously guard his regular services from anything that will 
 weaken their effect in strengthening the faith, developing 
 the spiritual life, and stimulating the activity of the church 
 members. Probably it will be difficult for him to make 
 the officers, representing these outside pleas, believe that 
 he is not selfish when he refuses to allow them to appro- 
 priate the whole earth as regards the particular matter on 
 their hearts, but all the same he must do his duty to his own 
 people, whether it pleases corresponding secretaries or not. 
 The growth of his own church will often be the measure 
 of the growth of the organisations which are clamouring 
 for his help. If the home churches are weakened from any 
 cause whatever, this weakness must ultimately act upon 
 the organisations that are outside and dependent upon the 
 help which must come from the churches. 
 
XXVI 
 
 THE PEOBLEM OF MEN 
 
 Men are still the mystery of mysteries, the problem of 
 problems. They have been studied ever since their creation, 
 and yet they are to-day not much better understood than 
 they were six thousand years ago. One thing we can say 
 truthfully about them, viz., they do not always illustrate 
 the unexpected. We are beginning to know with almost 
 absolute certainty just what they will do under certain 
 given circumstances. We know that they are like musical 
 instruments in an orchestra; they will render the sounds 
 more or less agreeable, according as they are well or badly 
 touched. Carlyle was not far wrong when he said, " Men 
 are the miracle of miracles — the great inscrutable mystery 
 of God. We cannot understand it, we know not how to 
 speak of it, but we may feel and know, if we like, that it 
 verily is so." 
 
 Nothing perhaps characterises men more distinctly or 
 more emphatically than their perversity with respect to 
 religious matters. It will scarcely escape the notice of 
 those who come in contact with our church forces that, 
 comparatively speaking, few men seem to be deeply and 
 earnestly interested in religion. The most active forces 
 as well as the most numerous forces in our churches are 
 women. This fact does not exist because men are naturally 
 irreligious. Their very constitution forbids this. They 
 are religious whether they wish to be so or not. To use 
 a common but forcible expression, they are built that way. 
 Men may wish to hide this predomiuant characteristic of 
 
 270 
 
OF MEN 271 
 
 their organisation, but in doing this they always illustrate 
 the supremest folly. They may reject the Christian re- 
 ligion, they may even oppose it with all the vehemence they 
 can control, but they are sure to manifest their religious 
 nature in some other direction, just as the heathen do by 
 worshipping idols when they do not know the true God. 
 Men who refuse to associate themselves actively with the 
 Christian forces are certain to worship idols of some kind, 
 no matter how these idols may be made or what they may 
 represent. No man can get away from religion any more 
 than he can get away from himself. It is a part of his be- 
 ing, a controlling element in his constitution, and he is only 
 a simpleton when he attempts to ignore this fact and play 
 a part which contradicts the very noblest endowment which 
 he possesses. Why, then, is it that men do not throng our 
 churches? Why is it that those even who do attend are 
 for the most part half in earnest with respect to the wor- 
 ship and work of the churches? Of course it will be 
 understood that there are many noble exceptions, but the 
 general statement cannot be denied that the majority of 
 even churchgoers among men are by no means enthusias- 
 tic Christians. 
 
 But my present purpose is to deal with those who do 
 not attend religious services at all. This is the problem 
 which will at once confront every earnest preacher of the 
 Gospel who wishes his ministry to touch, and impress, and 
 lead to definite action all the members of his community. 
 He will find a large per cent, of men who are practically 
 indifferent to his religious services and seldom if ever at- 
 tend these services. 
 
 How can this indifference be overcome? Is there any 
 excuse for it in our methods of church work? Without 
 apologising for this indifference, upon the part of any of 
 these men who stay away from the churches, it is certainly 
 
2^2 PREACHER PROBLEMS 
 
 worth while to inquire as to the real cause of it. May it 
 not be that there is something wrong in our church life 
 or in our church services that helps to produce this state 
 of things ; and may it not be that a correction of our faulty 
 church life would bring about a reaction in the case of 
 these indifferent men in favour of a hearty acceptance of 
 the religion of Christ? I do not say that in all cases the 
 diflSculty could be overcome. Some men must be given up 
 to a hardness of heart and a reprobacy of mind. They are 
 practically hopeless, and will probably never become active 
 participants in any outward profession of religion. There 
 are not a few who think it is a sign of intellectual inde- 
 pendence to refuse any distinctive cooperation with Chris- 
 tian forces. They will tell you that religion does not 
 consist in church relationships, that it is simply an indi- 
 vidual matter, and that a man can be a Christian as well 
 out of the church as in it; while others will protest against 
 being religious at all, though this protest is a proof of 
 practical insanity, for if it be true that the undevout 
 astronomer is mad, it is equally true that every undevout 
 man must be mad no matter whether he is an astronomer 
 or not. He cannot explain his own existence or his own 
 threefold nature of body, soul, and spirit without in some 
 way recognising the need for a religion such as the Chris- 
 tian religion undoubtedly is, when it is fairly represented 
 in the Christian life. 
 
 However, we must deal with the facts as they are. Of 
 course it is interesting to indicate what they ought to be, 
 but the ougM in ethics is a very different thing from the is. 
 Facts are stubborn things, and one of these stubborn facts 
 is that a majority of men in almost every community do 
 not attend our religious services. Now what must be done 
 to overcome this stubborn fact which every preacher will 
 have to deal with, no matter where his ministry may be 
 
OF MEN 273 
 
 located ? It is easy to propose remedies that will not work, 
 and some remedies that have been proposed ought not to 
 work, for the reason that the remedy is worse than the 
 disease. Some cases are like that of the doctor who pre- 
 scribed whisky for a consumptive patient. He afterwards 
 said the patient got well of the consumption but he never 
 got well of the whisky. It is possible to propose remedies 
 for the evil I have suggested that might crowd our churches 
 with the very men who at present seldom or never attend 
 these churches ; but it is possible at the same time to lower 
 the standard of Christian doctrine and life so that instead 
 of these men being benefited they may simply be sent more 
 rapidly on the downward road which leads away from God. 
 A large attendance at church does not necessarily indi- 
 cate a high spiritual standard in that church. Just now 
 it is the fashion to reckon spiritual life by mathematics, 
 and consequently we add up the contributions, the addi- 
 tions, and the attendance at the religious services, and then 
 draw our conclusions as to the success or failure of the 
 ministry where these figures have been obtained. But this 
 is a poor way to test the spiritual life of a church. All 
 other things being equal, the contributions, the additions, 
 and the attendance at the church services must not be 
 despised. These are important in their right places; but 
 they may exist to a reasonable extent and for a brief period 
 without much spiritual life behind them; and yet without 
 this spiritual life the church may have a name to live by 
 but will be practically dead. 
 
 Now it may not be possible to suggest anything very 
 definite that will help the preacher to get hold of the indif- 
 ferent men of his community; for communities differ. 
 What may be helpful in one place may not be in another, 
 and what will reach one man will sometimes utterly fail 
 to reach another. Nevertheless there is a common ground 
 
274 PREACHER PROBLEMS 
 
 which applies to all cases, and if that is wisely cultivated 
 the sensible preacher may be left to deal with exceptional 
 cases. How, then, may this apparent breach between 
 church life and men be healed ? 
 
 (1) Let the preacher preach the Gospel, and preach it 
 directly to the people. Instead of preaching on current 
 topics and to the newspapers, let him preach on Bible 
 themes, and above everything, let him preach Christ as 
 the Saviour of sinners and as the great rest-giver to all 
 weary souls who labour and are heavy laden. Men, for the 
 most part, are tired of the topics of the week, and when they 
 go to church on Sunday they go for rest from the vexa- 
 tious problems of the week, and they go for help that they 
 may enter upon the new week with courage and confidence. 
 Nothing will meet their case so effectively as earnest Gospel 
 preaching; and I mean by this kind of preaching that 
 which comprehends the whole of the divine life as it Is 
 depicted in the New Testament. 
 
 (2) Our churches should be built with a view to the 
 necessities of men. At present they have little adaptation 
 to these necessities. They are shut up during the week 
 except when religious services are held, and these generally 
 include only the Lord's Day services and the prayer meet- 
 ings. At other times the church building is simply a 
 standing monument of the very indifference we are seeking 
 to overcome. Instead of a warm and inviting place for men 
 to congregate, it practically becomes a sort of standing pro- 
 test against any sympathetic touch of fraternity except 
 that which comes from public religious service. 
 
 Now, this is not what it should be. In my judgment 
 our church buildings should be kept open all the week, 
 and rooms in these buildings should be provided where men 
 can come and converse with each other, write letters, read 
 books, magazines, and consult the daily papers. In short, 
 
OF MEN 275 
 
 our church buildings should be made really homes for all 
 who will come to them, while useful tracts should be left 
 upon the tables for all to read who will do so, and some 
 one or more of the church members should be appointed 
 by the church authorities to superintend these reading- 
 rooms, so that there will always be present those who can 
 instruct inquiring souls in the way of salvation. Certain 
 persons can be appointed to superintend this important 
 work on specified days, and by a division of labour it might 
 be possible in some churches to have every member of the 
 church take part in this delightful and useful service. 
 
 (3) Let the church services cease to be perfunctory and 
 become real in every respect. At present there is too much 
 formality and not enough spirituality. Men who are in- 
 different to church life quickly detect stereoperfunctity. 
 They see this ugly thing and are repelled by it. Nothing 
 will conquer indifference so well as an earnestness that 
 takes little account of mere forms and ceremonies. Our 
 present religious services are run by the clock as regards 
 time, and run by the thermometer as regards heat, with no 
 possible danger that they will ever reach either a reasonable 
 length or the boiling point, to say nothing of the high 
 temperature that makes things practically red-hot. And 
 yet the welding point, or the point where men may be cer- 
 tainly fastened to the churches, cannot be reached while 
 the churches themselves are living practically at the freez- 
 ing point. 
 
 I would make one of the services at least on every Lord's 
 Day a service mainly for Bible study, and especially for 
 meeting the difficulties in the minds of men with respect 
 to the religion of Christ. I would allow these men to par- 
 ticipate in the meetings as far as may be practicable. Un- 
 doubtedly the modern pulpit needs freedom. Not simply 
 freedom of expression, or freedom to say things that may 
 
2^6 PREACHER PROBLEMS 
 
 be contrary to the stereotyped creeds of the churches; but 
 freedom to court investigation, and opportunity for the 
 expression of contrary opinion. Some of us pretend to go 
 back to Christ and his Apostles for guidance with respect 
 to all religious matters. But it may be seriously questioned 
 whether we are always willing to do this when Christ and 
 his Apostles would lead us contrary to our established 
 habits and customs. There is scarcely anything so imper- 
 ious as custom, and a slavish subservience to modern custom 
 is precisely what is the matter with the pulpit to-day. 
 
 In the first place, the pulpit is protected against any 
 questions. This is very different from the method of 
 Christ and his Apostles. They courted reply and discussion 
 at every meeting they held. Each meeting was for the 
 purpose of enlightening the people, and was open for 
 inquiry, reply, or any form of investigation that would 
 help to inform the hearers. Everywhere the Apostles went 
 they held themselves ready to hear all objections and to 
 answer these on the spot. Indeed, their most signal tri- 
 umphs were gained by this free platform. 
 
 No doubt this method had some apparent disadvantages. 
 It sometimes produced considerable confusion; but even 
 this was far better than the " ease in Zion " which now 
 prevails in most of our churches. A little stirring up 
 would be a great relief to those who attend our religious 
 services from week to week which are often cut by the 
 theological pruning knife and then dried in the furnace 
 of sectarian enthusiasm — an enthusiasm which has its 
 centre and circumference in the maintenance of creedal 
 shibboleths. 
 
 Is there any salvation from this questionable use of the 
 great privilege of preaching? I am inclined to make a 
 suggestion or two even at the risk of being regarded as an 
 iconoclast. 
 
OF MEN 277 
 
 (1) Let there be an open meeting held on every Lord's 
 Day for the proclamation of the Gospel, and for hearing 
 objections, and answering them on the spot; or else an- 
 swering any that may be left in the question box during 
 the week. Let there be the most perfect freedom granted 
 at these meetings for inquiry, objection, or discussion, 
 within reasonable limits. This will at once bring to the 
 meetings the very people who have need of them. Thou- 
 sands now stay away from our Lord's Day religious serv- 
 ices for no other reason than the failure of the pulpit to 
 touch the actual needs of the people. The sermons may 
 be excellent of their kind ; they may do for church members 
 and persons well-disposed to religion, and so far as these 
 hearers are concerned accomplish a great amount of good, 
 but if they miss entirely the unconverted masses, then it 
 must be confessed that the power of the pulpit is limited 
 entirely too much. 
 
 Probably the plan I have suggested would be subjected 
 to considerable abuse. It might be that the meetings some- 
 times would not be as quiet as a graveyard, but they would, 
 even at their worst, be better than a graveyard meeting. 
 Life needs agitation, and friction is generally the best 
 evidence that things are not dead. I have never had any 
 fear of free discussions, but I have always greatly feared 
 the suppression of it. Evils may come with the former, 
 but untold evils are sure to come with the latter. 
 
 But I do not believe that the freedom I have suggested 
 would run away with itself if properly managed by a wise 
 presidency. Of course much would depend upon the pre- 
 siding oflBcer, who should usually be the pastor of the 
 church. If he should announce the subject for discussion 
 beforehand, and let it be known that it will be open with 
 reasonable limitations to all comers, in my judgment the 
 church would soon be surprised at the number of people 
 
278 PREACHER PROBLEMS • 
 
 who would be attracted to its services who now never enter 
 the church building at all. 
 
 (2) Of course I do not mean that every public meeting 
 of the church should be a "free for all'' in the style I 
 have indicated. Church members should have a special 
 meeting for worship, for mutual edification, and for the 
 study of the Scriptures with respect to the development of 
 the spiritual life. This, in most churches, should occupy 
 the morning service, though sometimes it may be better 
 to have it at another hour. The time, however, is a matter 
 of mere detail, and does not affect my general contention. 
 No one believes in the importance of a quiet, restful, de- 
 votional service more than I do, but I believe that this 
 cannot be secured, in the best sense, unless the meetings 
 are practically confined to the church members ; and hence 
 without any outside interference. At present our Sunday 
 services are held without any discrimination between the 
 world and the church. Indeed, if there is any emphasis 
 it is on the worldly side and not on the church side. " The 
 world expects us " to do certain things and to have certain 
 things done in our Lord's Day services; and to meet this 
 expectation we go on with our enumerations until the world 
 practically takes precedence over the church in our Lord's 
 Day worship. The sermon is often a sort of medley with- 
 out any very specific message for either saint or sinner. 
 In an attempt to meet the case of both classes it has little 
 or no power for either. But by the plan suggested all this 
 lack of directness could be avoided. Will our churches 
 have the courage to give up what is simply nothing more 
 than a stereotyped formality? 
 
 (3) Let the preaching be simple, direct, and natural. 
 All effort at display should be avoided. The average man 
 does not like affectation, and he will always be disgusted 
 with cant. He will generally commend that only which is 
 
OF MEN 279 
 
 marked by reality and sincerity. Nor should the preacher 
 seek to avoid speaking plainly to his people. Manly men 
 like honesty, and no other kind of men will probably be 
 very seriously affected for good. In the parable of the 
 sower we have four kinds of hearers, and only one of these 
 is permanently benefited. Preaching must reach the good 
 and honest heart before it will bring forth fruit, some 
 thirty, some sixty, and some a hundredfold. 
 
 The preacher need not be discouraged if all his hearers 
 are not converted, nor should he be entirely cast down if 
 some of those who profess Christ do not continue to honour 
 him. The consequences of preaching are not with the 
 preacher when he has faithfully done his duty. His re- 
 sponsibility is met when he has earnestly proclaimed the 
 Gospel, and this much he must do in order to clear himself 
 of the blood of all men; and when he does this he will 
 find that his preaching is much more attractive to the 
 people generally than when he skips the hard places and 
 seeks to compromise with evil, simply because he does not 
 wish to offend his hearers. 
 
 It is said that on one occasion when the celebrated Peter 
 Cartwright was preaching, General Jackson entered the 
 house and took a seat in the congregation. A preacher was 
 sitting in the pulpit behind Cartwright, and when this 
 preacher saw General Jackson come in he pulled the coat- 
 tail of Cartwright and spoke to him in an undertone, 
 telling him that General Jackson was in the house. But 
 as Cartwright paid no attention to him, he repeated his 
 action and words several times. At last, when Cartwright 
 was out of patience, he stopped his discourse and remarked : 
 "My brother behind me keeps telling me that General 
 Jackson is in the house. But who is General Jackson? 
 Before the cross he is just like the rest of us; he must 
 repent and turn to God or else he will be lost just like any 
 
2go PREACHER PROBLEMS 
 
 other sinner." When the services were ended General 
 Jackson walked up to Cartwright and congratulated him 
 on his frankness and courage. 
 
 This incident illustrates very well the kind of manliness 
 which the pulpit must show if men are to be influenced by 
 it. I have the greatest faith in a manly courage, on the 
 part of the preacher, in order to attract crowds of men to 
 his ministry. The preacher need not be coarse, and cer- 
 tainly not offensively personal, but he can tell men frankly 
 where they live, how they are living, and what is necessary 
 to put them on the right road to secure the life that now 
 is and that which is to come. He can compel them to 
 leave their hiding places by opening the doors which screen 
 them from the public gaze, and when it is all over these 
 men will thank the preacher for the courage he has dis- 
 played. The preacher of the twentieth century has a mis- 
 sion, in this respect, which exceeds in responsibility that 
 of any other age in the whole history of the church. If 
 the twentieth century preacher will heartily and earnestly 
 accept this responsibility, there can be no doubt about the 
 fact that the problem of men with respect to our church 
 life will be more than halfway solved. 
 
XXVII 
 
 THE PROBLEM OF WOMEN 
 
 Woman has always been a mystery to man, but at the 
 same time she has never failed to be his idol. If he scold 
 her, he ends by worshipping her. If she eats forbidden 
 fruit and offers it to him, he takes it without protest, and 
 then shares with her the consequences of their mutual dis- 
 obedience. While the man is normally the head of the 
 family, the woman is practically the neck; consequently 
 the head cannot turn without the consent of the neck. But 
 no matter how this is, it is unquestionably true that 
 woman's influence is very great for good or evil in all the 
 affairs of this world. 
 
 It has been said that women are the poetry of the 
 world, in the same way as the stars are the poetry of heaven. 
 Clear, light-giving, harmonious, they are the terrestrial 
 planets that rule the destiny of mankind. But this 
 does not express the whole truth. Women are much more 
 than poetry. Indeed, they are generally more practical 
 than men are; as business managers they often show the 
 greatest ability, especially where small details are impor- 
 tant to the success of the business. 
 
 It is not necessary at present to discuss the differences 
 between men and women ; at the same time, it may be well 
 to consider these differences in some respects, in order to 
 solve the problem of woman's true relation to the church. 
 A writer in the National Review states these differences so 
 clearly, and withal so philosophically, that I prefer to use 
 his language instead of anything I might say myself. He 
 says : 
 
 281 
 
282 PREACHER PROBLEMS 
 
 " The most obvious characteristics of the feminine intel- 
 lect are delicacy of perceptive power and rapidity of move- 
 ment. A woman sees a thousand things which escape a 
 man. Physically even, she is quicker sighted. A girl is 
 a better bird-nester than a boy; a woman marks a thing 
 which passes over a man's eye too rapidly for him to 
 perceive it. Mentally, she takes in many more impressions 
 in the same time than a man does. A woman will have 
 mastered the minutest details in another woman's dress, 
 and noted all the evidences of character in the face, before 
 a man, who has been equally occupied in examining her, 
 knows the details of her features. 
 
 " If we were called upon to indicate the most marked 
 and deepseated distinction between the minds of men and 
 women, we should say that the minds of men rested in 
 generals, and were stored with particulars, and that the 
 minds of women rested in particulars, and were prolific in 
 general ideas. Men, it is said, are occupied with facts, and 
 so they are; but it is the characteristic of the highest and 
 most typically masculine intellects always to be passing 
 through facts on to the principle which binds them to- 
 gether, and to base their lives and practice on the results 
 thus attained. Women, it is said, are always rushing into 
 general ideas. So they are ; but it is as a way to particular 
 facts, and they move from and are guided by the special 
 relations thus educed. 
 
 " The mind of a woman is more fluid, as it were, than 
 that of a man. It moves more easily, and its operations 
 have a less cohesive and permanent character. A woman 
 thinks transiently, and in a hand-to-mouth sort of a way. 
 She makes a new observation and a new deduction for each 
 case, and consequently, also, a new general idea. A man, 
 less quick, and less fertile, accumulates facts, collects them 
 in classes, and combines them by principles; a woman's 
 
OF WOMEN 283 
 
 mind is a running stream, ever emptying itself, and ever 
 freshly supplied. She takes a bucketful when she wants it. 
 A man's mind is a reservoir, arranged to work a water- 
 wheel. Women are scarcely less steady and persevering 
 than men in the pursuit of practical ends. They are more 
 full of resources and expedients. They have a greater ap- 
 preciation of, and a far greater power of wielding, small 
 and indirect influences. They have tact, but they do not 
 discuss practical matters efficiently when met together; 
 they become discursive, set larks and run hares; each is 
 occupied with her own idea, and several speak together. 
 They do the work excellently, but they do not shine in the 
 committee room." 
 
 With this analysis before us, we are now able to indicate 
 specifically some important facts with respect to the work 
 which women must do in and for the church, and which 
 she can do better even than men. 
 
 (1) She can be the helper of those who preach the 
 Gospel. I do not believe that women are in their true 
 position when they go into the pulpit, or even on the plat- 
 form, except on special occasions which seem to call for 
 and justify an exception to the general rule. Of course, in 
 the public meetings of women's societies, and in those ex- 
 ceptional cases where women are to lecture upon certain 
 special subjects, there ought to be no objection to her ap- 
 pearing in either the pulpit or on the platform. But her 
 course may well be questioned if she leaves the quieter 
 duties of life for those involved in a continuous appearance 
 either in the pulpit or on the platform. I do not propose 
 to discuss her right to occupy such a position, or to enter 
 upon such a work. It is not a question with me of right. 
 I am looking at it wholly from the point of view of the 
 appropriate. I am satisfied that a woman must be womanly 
 in order to exert the best influence she can command, and 
 
284 PREACHER PROBLEMS 
 
 she will generally lose her womanliness in the exact ratio 
 that she assumes to do the work which has always been 
 recognised as man's exclusive sphere of action. It may be 
 that men have claimed too much in this respect; it is not 
 impossible to suppose that women may have succeeded 
 better than men in the very things from which they are now 
 practically excluded by virtue of public sentiment. But 
 whether this is so or not, women must recognise this senti- 
 ment, or else their influence before the public will be largely 
 destroyed. 
 
 But however this may be, so far as public ministrations 
 are concerned, from either the pulpit or platform, it is 
 unquestionably true that women may become very useful 
 helpers to those who do preach the Gospel. The woman 
 is often a better preacher in private than a man is, and 
 this is especially true when she is dealing with women in- 
 quirers. In this particular service she may be of great 
 advantage to the preacher of the twentieth century. 
 
 (2) Women ought to be used more effectively in the 
 church than they have been in the past. Protestantism 
 is especially weak with regard to the use it has made of 
 women in the churches. Roman Catholicism owes very 
 much of its success to precisely what Protestantism has 
 neglected. Protestants may deride the notion of the wor- 
 ship of the Virgin Mary, and belief in what has been called 
 the motherhood of God, but all the same this recognition 
 of woman's influence is exactly what has made Romanism 
 the power that it is. It does not help the matter to say 
 that the Roman notion is entirely wrong. I am not dis- 
 cussing the right or wrong of the notion, but I am just 
 simply talking about its influence. If the notion is 
 wrong, and it certainly is, Protestants ought to find out 
 what is exactly right with respect to the matter, and then 
 act accordingly, rather than practically reject woman's 
 
OF WOMEN 285 
 
 help entirely, simply because it has been used illegitimately. 
 If it were not for the Eoman Catholic sisterhood, it is my 
 deliberate opinion that Eoman Catholicism could not main- 
 tain its present influence for even a single decade, and it 
 would not be fifty years until it would practically cease 
 to be a religious power in the world. It is the women of 
 the Roman Church, rather than the men, that give it the 
 influence it possesses. 
 
 The same may be said of the Salvation Army. This 
 army uses women; in fact puts them to the front, gives 
 them a place which, in my judgment, they should not 
 occupy; but all the same they are used, and wonderfully 
 used, for the propagation of the army's ideas and plans. 
 
 Is there any lesson in these facts for our own churches ? 
 Certainly the minister of the Gospel, who expects his 
 ministry to be an eminent success, cannot ignore entirely 
 the most powerful latent influence in the churches simply 
 because this influence has been used perhaps illegitimately 
 by some religious bodies. Undoubtedly Protestants need 
 not follow slavishly, with respect to women, either the 
 Eoman Catholic Church or the Salvation Army; but what 
 Protestants ought to do is to consult the New Testament 
 and give to women in the churches the place ascribed to 
 them by apostolic precept and example, and when this is 
 done, women will occupy a very different position from 
 what they have occupied in the churches of the past two or 
 three centuries. 
 
 (3) In our educational institutions women must have a 
 fuller and clearer recognition. I speak specially of those 
 institutions which are or should be dominated by religious 
 influence. The discrimination with regard to women in 
 our public schools and universities is a crying shame, but 
 with that I have nothing to do at present, except to say that 
 in many respects women are better teachers than men, and 
 
286 PREACHER PROBLEMS 
 
 therefore ought to have at least equal salary with men, in- 
 stead of being about half paid as they now are. But what 
 I wish to emphasis is the importance of distinctly women's 
 schools and colleges for the special education of our young 
 women who are to become the wives and mothers of the 
 future. Mixed schools are well enough, or at least are not 
 so objectionable, while children are under fourteen years of 
 age; but between fourteen years and twenty no girl ought 
 to be educated in a mixed school. She has special charac- 
 teristics all her own. She is, during this period, forming a 
 character either for good or evil. She ought to be placed 
 in the most favourable environment for the development 
 of a truly womanly character, and this cannot be done half 
 so well as in schools where young women only are admitted. 
 
 I cannot at present discuss the reasons for this view of 
 the matter. But from long observation and experience, I 
 do not doubt that my conclusion is correct; and as I am 
 urging the twentieth century preacher to make the most of 
 woman's influence in his work, I would be untrue to my 
 convictions, as well as make a very inadequate plea for 
 woman's best influence, if I did not urge every preacher 
 to encourage and sustain those schools and colleges where 
 women are specially educated, not simply for society in 
 its popular meaning, but for the church in its true mean- 
 ing, which after all is the most important sphere of woman, 
 unless we except the family circle. 
 
 But as already intimated, woman's influence should 
 especially be felt in all the agencies of the church. It is 
 in the church, and through the church, as a divine organ- 
 isation, that woman's greatest influence is to be exerted. 
 Here is her religious home, and it is in this she must seek 
 to employ all her powers. Woman's mission is not to the 
 world, but to the church. She is not sent out to proclaim 
 the Gospel, but is rather sent in for the purpose of strength- 
 
OF WOMEN 287 
 
 ening the faith, brightening the hope, and increasing the 
 love of the saints of God. Hers is rather a subjective 
 work, though her influence in its ultimate effects is not 
 confined to the church. It is certainly true that the 
 church is the "pillar and support of the truth"; hence 
 it must be evident to every candid mind that the truth will 
 succeed only as the church is made eflBcient in promulgat- 
 ing it. 
 
 Here, then, is the point to watch. Make the church what 
 it ought to be, and the world will soon be converted to 
 Christ. But how make the church what it ought to be? 
 Certainly not by leaving almost wholly unemployed that 
 portion of its membership which is capable of yielding it 
 the most active and efficient service. Is not woman rec- 
 ognised as a servant of the church in the Scriptures? 
 Then may she not rightfully labour in such ways as she 
 can best advance the cause of Christ ? Surely no one who 
 hopes for the successful propagation of Christianity can 
 deny her this privilege. 
 
 In visiting the sick woman may exert a matchless in- 
 fluence. In fact there are many cases where she alone can 
 be beneficial, and in almost all cases she can render valu- 
 able service. S3rrQpathy is frequently worth infinitely more 
 than money. " Weep with those who weep," is a divine 
 injunction; and it seems to be the nature of woman to 
 understand at once, and S3nnpathise with, the afilicted. 
 How many pastors, during their ministrations in the sick 
 room, have felt powerless in the presence of the kind words 
 and gentle deeds of some mother in Israel ! She seems to 
 know at once just what to say, and when to say it. Is it 
 necessary to be cheerful ? It is not feigned upon her part, 
 but seems to grow out of the necessity of the occasion. 
 Are sympathetic words appropriate? They come from a 
 heart overflowing with love. Is an exhibition of courage 
 
288 PREACHER PROBLEMS 
 
 essential to inspire confidence? Her frail form does not 
 even tremble in the presence of death. Often have I felt 
 utterly ashamed of my own feeble efforts to minister to the 
 sick and dying, while watching the wonderful success of 
 these angel visitors. 
 
 There is another work which woman can do most suc- 
 cessfully. There are almost always persons in the church 
 who need to be " instructed in the way of the Lord more 
 perfectly." And wherever we find an ignorant ApoUos, we 
 need an earnest Priscilla to teach him what he should do. 
 In no way will woman's influence yield greater returns than 
 in this kind of labour. Her peculiar methods of working, 
 and her relations to society in general, make her efforts in 
 this direction almost irresistible. She needs but to be 
 faithful to her mission, to understand her opportunities, 
 and she can be instrumental in leading many hesitating 
 souls to a stronger faith, and a more comprehensive knowl- 
 edge in the divine life. 
 
 In all benevolent enterprises woman may perform an 
 important part, and in the circulation of tracts, etc., she 
 can succeed where men would utterly fail. Men will read 
 a tract for the woman's sake, if for no other reason, and, 
 reading it, they become interested in it for the truth's sake, 
 and will then read it again for their own sake. I once knew 
 a gentleman who would not listen to religious instructions 
 except from a certain woman who was kind to him when 
 he was sick. He would read anything she gave him, and 
 listen to anything she said. Let our sisters think of it; 
 they have it in their power to control the destiny of im- 
 mortal souls ! Can they, then, for a moment be indifferent 
 to their responsibilities? Will they waste the precious 
 time God has given them, in chasing the butterflies of 
 fashion and folly, when they may be engaged in the grand 
 and glorious work of leading the world to Christ ? Surely 
 
OF WOMEN 289 
 
 no true woman would hesitate for a moment which course 
 to choose. 
 
 But, they may ask, how is all this to be done? They 
 may say that they are willing to work — willing to do any- 
 thing that will be of service in the Lord's cause, but then 
 there is no one who will instruct them what to do or where 
 to do it. They feel cut off, in a large degree, from the 
 active agencies of the church. True, they feel it to be 
 their duty to occupy their place at all the public meetings 
 of the congregation. But they receive little or no en- 
 couragement to do anything else. They look around in 
 vain for any organised movement among the sisters that 
 will insure success. They say, give us encouragement and 
 put us to work in a way where we can help one another, 
 and then we will be, indeed and in truth, "helpers" of 
 those who proclaim the Gospel of Christ. All this must be 
 the work of the twentieth century preacher. 
 
 The great intellectual problems of the church have al- 
 ready been solved; the battles for religious freedom have 
 been fought and won; and what the church needs now is 
 more attention to the development of spiritual life. The 
 weak must be strengthened, the ignorant instructed, the 
 disconsolate comforted, and the heart-life of all brought 
 up to the highest standard of Christian experience. In 
 this department of labour must woman work. Here is 
 where she is strongest, and here is just where she is needed 
 in this active, restless, turbulent age. Let her then go 
 forth upon her mission of mercy; let her cut the chains 
 which now bind her to the obsolete ideas of mediaeval Chris- 
 tianity, and soon will the future brighten with the glorious 
 promise of the coming day, when the kingdoms of this 
 world shall become the kingdom of our Lord and Saviour 
 Jesus Christ. 
 
XXVIIl 
 
 THE PKOBLEM OF THE EICH 
 
 Wealth^ when properly understood, is character. Life 
 always partakes of its environment, no matter what may be 
 the predisposing influence of heredity. Certain tree frogs 
 take the colour of the limb on which they rest. We can- 
 not escape the power of association; and as this is always 
 for either good or evil, it is of the utmost importance that 
 we guard well our lives at this point. All contact that is 
 not sanctified is dangerous; and yet it is contact that 
 makes life really worth living. Isolation is always bad, 
 and sometimes it is worse than unhallowed association. 
 The man who buried his talent was no better than the man 
 with five talents, though these should have been squandered. 
 Profligacy in social life is to be preferred to unproductive, 
 unsympathetic individualism. The former is wasteful and 
 immoral, but the latter is selfish in the highest degree, 
 without even the redeeming quality of productiveness. 
 
 When it is said that wealth is character, it is meant 
 thereby that wealth enters into character and becomes a 
 constituent part of it. It is much the habit, nowadays, in 
 our ethical teaching, to separate the man from his belong- 
 ings. We say the man is one thing and what he owns is 
 another. But this method does not work out well in prac- 
 tice. The man becomes very much like the thing that most 
 absorbs his attention. Love is not only the greatest thing 
 in the world, but it is also the most powerful. We attach 
 ourselves to the environment of wealth by the love of it, 
 and the " love of money is a root of all evil." The picture 
 of the man, in Bunyan's great allegory, with a muck rake, 
 
 S90 
 
OF THE RICH 291 
 
 is a faithful likeness of every mammon-worsliipper. Even 
 the Son of Man, wearing the crown of thorns, with his own 
 tender hand cannot lift the miser's head to the skies. 
 Wealth, when it fairly gets hold of ns, as certainly shapes 
 us and creates our characters as if we were cast into the 
 very mould in which the dollars are coined. 
 
 The danger of wealth, therefore, is not altogether social. 
 We shall come to notice that presently; but just now it is 
 desirable to emphasise the fact that wealth produces char- 
 acter, and that, therefore, the reaction of wealth upon the 
 individual is the first point to be considered in any in- 
 telligent and exhaustive treatment of the subject. This 
 reaction is generally evil. I do not say it is always so. 
 Perhaps it ought not to be so at all. Wealth gives oppor- 
 tunity, and opportunity is the measure of responsibility; 
 but as opportunity is the measure of responsibility it can 
 readily be seen how wealth increases our obligation to do 
 good. But who actually does good in the ratio of increas- 
 ing wealth? Now, if this ratio is not fully met in a 
 corresponding benevolence, then the wealth must neces- 
 sarily make the character worse rather than better. Surely 
 this fact of itself makes wealth one of the most dangerous 
 things to handle in all the world. 
 
 However, it is my present purpose to consider wealth 
 from the point of view of our social life, our national life, 
 and our church life. Of course its influnce upon the in- 
 dividual life must seriously affect its other relations; but 
 just now I am concerned with wealth as a factor in the 
 three relations I have indicated, and especially as regards 
 our church life. The preacher will have to meet this prob- 
 lem of the rich, and it needs no argument to convince the 
 well informed minister of the Gospel that this is one of the 
 most diflBcult problems which he will have to solve, and if 
 he should solve it wisely, he will have done much more for 
 
292 PREACHER PROBLEMS 
 
 the cause he represents than he could accomplish perhaps 
 in any other way. He who can solve the problem of wealth, 
 so that it shall occupy a normal position in the church, 
 will deserve the lasting gratitude of every faithful minister 
 of the Gospel. 
 
 Let us now briefly consider a few startling facts. The 
 enormous increase of wealth in the United States is simply 
 an appalling fact. It is estimated, from reliable data, that 
 this increase is in the ratio of at least seven millions of 
 dollars per day. But a still more startling fact is that this 
 remarkable accumulation of wealth is practically in the 
 hands of a comparatively few persons. In New York City 
 alone there are about one thousand and two hundred in- 
 dividuals and estates that are each worth not less than one 
 million dollars. That is, there are in that city about one 
 thousand and two hundred millionaires, while in Brooklyn 
 there are at least two hundred more, making in the two 
 cities, or what is called Greater New York, one thousand 
 and four hundred millionaires. 
 
 It is affirmed that eight members of the Vanderbilt 
 family are worth at least two hundred and seventy-five mil- 
 lions of dollars, while the Standard Oil Company, com- 
 posed of nine specially wealthy persons, is reckoned to be 
 worth, in round numbers, at least one billion of dollars; 
 and estimating at the rate of the accumulation of these 
 fortunes in the past, in less than twenty-five years their 
 united fortunes will amount to about three billions five 
 hundred millions. It must be remembered also that there 
 are several other very wealthy men in the United States 
 who are not included in the estimates I have made. Not 
 long ago twenty-one railroad magnates met in New York 
 City to discuss the question of railroad competition, and 
 it is said that these gentlemen represented the enormous 
 sum of three billions of dollars. 
 
OF THE RICH 293 
 
 The first remark which needs to be made concerning the 
 foregoing facts and figures is, that not a few justify this 
 enormous accumulation in the hands of these men, and 
 actually look with pleasure upon this great wealth, because 
 it adds to the glory of our country. But what has been 
 the course of history with respect to such matters? Who 
 does not know that wealth begets profligacy, and that the 
 downfall of nations has usually started from the Temple of 
 Fortune ? 
 
 Success has its rightful place in every worthy civilisa- 
 tion, but nations, as well as individuals, need to study well 
 the beatitude which says, " Blessed are those who have made 
 financial failure, for thereby they have been taught that 
 life does not consist in what a man hath." Jesus was the 
 great exponent of a personality developed in poverty. His 
 teaching corresponded to his environment. He said it was 
 " easier for a camel to go through the eye of a needle than 
 for a rich man to enter the Kingdom of God." We profess 
 to follow Him and honour his teachings, but is it not a fact 
 that we practically ignore both his example and words 
 when we come to the question of wealth? It is easy to 
 whittle down his meaning until it amounts to nothing at all ; 
 but this is a poor way to deal faithfully with the Word of 
 God, and it is equally a poor way to deal honestly with our- 
 selves. The fact is, no man has a right to own anything 
 more than a reasonable living, unless the capital which he 
 possesses is made to yield an income for the benefit of 
 others. There is no need of that abnormal socialism, which 
 is just now so popular with some writers, provided we can 
 have a consecrated individualism which will lend itself to 
 the good of the whole of society. When each individual 
 comes to understand thoroughly his responsibilities, and is, 
 at the same time, willing to discharge these in a manner 
 commensurate with the best interest of every other Individ- 
 
294 PREACHER PROBLEMS 
 
 Tial, then we shall have the social life that is needed, and 
 the only one that will stand the rugged tests of commercial 
 intercourse. There is nothing so conservative as money, 
 and yet there is nothing so sensitive. It often will not move 
 under the most powerful appeal for sympathy and help, 
 but it will tremble like an aspen leaf at the very first indi- 
 cation of danger to financial interests. 
 
 We have never yet, perhaps, quite understood the true 
 value of wealth. Most people attach to it entirely too much 
 importance. With some it means almost everything. It 
 is the first and last question with them. With respect to 
 the most delicate relations of life it is always the deter- 
 mining factor. If a marriage contract is to be considered, 
 the parents often practically place their children upon the 
 market as if they were ordinary articles of barter and sale. 
 Indeed, the care for them is not always equal to the care 
 exercised in the rearing of cattle, sheep, or even pigs. In 
 the latter case there is some consideration shown for the 
 kind of stock that is to be propagated, but nothing of the 
 sort seems to have weight with those parents who are ready 
 to sell their children for a price in " filthy lucre." Some 
 time ago a lady remarked to me that a young woman friend 
 had just married and had done so well, as the man she 
 married owned fifteen hundred acres of land. The man 
 himself was practically a nobody, or at most only a worth- 
 less animal. I replied by saying : "Of course the young 
 woman did well ; she went in for dirt, and got it." 
 
 Shame upon this whole thing! Many Americans con- 
 demn the aristocracy of blood, such as we find in European 
 countries, but at the same time they do not hesitate to ap- 
 prove the aristocracy of Mammon — the meanest of all possi- 
 ble aristocracies. Our money kings in this country are the 
 men who largely govern the country, in spite of our pro- 
 test against kingcraft, and our constant affirmation of a 
 
OF THE RICH 295 
 
 theoretical democracy. I say theoretical advisedly, be- 
 cause, as a matter of fact, our plea for government by the 
 people, when thoroughly tested, is little more than a sham. 
 Eeally, the mammon-worship in America has become a 
 crying evil and a dangerous menace. The average Amer- 
 ican is too much inclined to change the wise man's admoni- 
 tion, "With all thy getting, get understanding," so as 
 to read, "With all thy getting, get money." Still, it is 
 well known that money-getting does not bring happiness. 
 This fact was familiar to the world before the dawn of 
 Christianity. 
 
 Neverthless it is well to remember that wealth in itself is 
 not necessarily an evil. I have already intimated that 
 wealth is character. This character may be good, or it may 
 be bad. Everything depends upon how the wealth is ac- 
 quired and how it is used after it is acquired. I have no 
 sympathy with those men who are forever denouncing 
 material things. There are not a few who imagine that 
 they have a special mission to find fault with the world. 
 But after all, Paul's view of the matter is better. He 
 taught that we should " use the world as not abusing it." 
 God made all things good, but man has sought out many 
 evil inventions. Material wealth has its proper place, and 
 in that place it may be a great blessing. But in order 
 that it may be such, at least three things must be prayer- 
 fully considered: 
 
 (1) Wealth must be righteously accumulated. No benev- 
 olent use of wealth can possibly atone for unrighteousness 
 in securing it. This is an important matter. The gift 
 does not sanctify the altar, but the altar sanctifies the 
 gift. 
 
 A million of dollars given to some college, university, or 
 some other charitable institution or enterprise cannot make 
 the giver right in the sight of God, if this gift comes out of 
 
296 PREACHER PROBLEMS 
 
 ill-gotten gains, by either dishonest methods or by op- 
 pression of the poor. Just here we touch a very serious 
 point in our discussion. It is getting to be a habit to more 
 than half apologise for illicit wealth, if this wealth is used 
 for benevolent ends. The highway robber becomes a sort of 
 semi-gentleman if he treats his victim with personal con- 
 sideration, and afterwards sends a liberal donation to some 
 benevolent enterprise. The Paul Cliffords and Eugene 
 Arams are not all dead yet. It is true their modern rep- 
 resentatives perform a somewhat different role, but all 
 the same their principles are not changed. The man who 
 makes a hundred millions of dollars by grinding the poor, 
 or by dishonest methods in dealing with his fellow-men, is 
 none the less a scoundrel if he tries to buy his way into 
 public favour with large gifts, however helpful these gifts 
 may be to those upon whom they are bestowed. Hence, the 
 first and perhaps most important element in wealth is its 
 righteous accumulation. Recently there has been consid- 
 erable discussion with respect to the religious use of wealth 
 which has been unrighteously accumulated. Undoubtedly 
 this question is clearly involved in the ethical use of wealth, 
 and I hope the discussion will continue until many rich 
 men will come to understand that they cannot buy their 
 way to public favour by making a few bequests of their ill- 
 gotten gains. 
 
 (2) Just how much wealth a man may possess is a dif- 
 ficult question to settle. Within certain limits, the talent 
 a man has for work and management must be a determin- 
 ing factor in fixing the bounds beyond which he must not 
 go. All men cannot be treated exactly alike in this respect, 
 any more than in other things. The man in Scripture who 
 had five talents, made five talents more, and the one who 
 had two talents, made two talents more. These were com- 
 mended by our Divine Lord, while the man who had one 
 
OF THE RICH 597 
 
 talent and hid this, and therefore did not make an3rthing, 
 was severely condemned. Where much is given, much will 
 be required, but no one has so little given him that nothing 
 shall be required at his hand. Still, our Lord's parable 
 has its limitation, and perhaps purposely so. In any case, 
 it is certain that He would not have justified an unreason- 
 able capital with which to begin, to say nothing of allowing 
 an increase of a hundred per cent, on the investment. 
 
 Anyway it is not difficult to see that our present dis- 
 proportionment of wealth is a great economic crime. It 
 is simply monstrous political economy that a few families 
 should possess the larger part of the wealth of a country. 
 However, as it is not my present design to offer an economic 
 solution of several questions which might be raised at this 
 point, I content myself with stating the evil in general 
 terms and pass on to what seems at present to be more 
 important. 
 
 (3) Even when wealth is righteously obtained and does 
 not exceed a reasonable amount, in order that it may con- 
 tribute to good character it must be used for noble ends. 
 Good ethics will require a portion of this wealth to be ex- 
 pended upon self-culture and self-comfort. Whoever gives 
 all he has to others will soon have nothing to give. A cer- 
 tain amount of reserve capital is essential to the main- 
 tenance of an income out of which benefactions can be 
 drawn. There may be profligacy in giving as well as in 
 spending. Nevertheless it will always be true that he who 
 sows liberally will reap liberally. 
 
 God not only loves the cheerful giver, but it is only the 
 cheerful giver who occupies the right economic point of 
 view. There can be no legitimate accumulation which is 
 not founded upon normal giving. All fortunes that are 
 made without a recognition of this law, are fortunes which 
 have no legitimate place in the divine system of econom- 
 
298 PREACHER PROBLEMS 
 
 ics, and consequently they are fortunes which constantly 
 threaten the best interests of human society. 
 
 At this point we touch the very vitals of the question 
 under consideration. What I have intimated here helps to 
 solve a number of the difficult problems with which the 
 subject is environed. It probably offers the best solution of 
 the limitations of wealth, the matter which will soon be 
 considered in the present discussion. It is probable that no 
 limitations at all need be insisted upon in the case of any 
 one who observes the divine law of money-making. When 
 all methods are righteous, and when there is no desire to 
 hoard wealth, and when giving is always commensurate 
 with the law of supply and demand, then there need be 
 very little, if any, concern about more wealth than can be 
 legitimately used for the glory of God and the good of 
 men. The man who honestly makes money for the sole 
 purpose of doing good with it, will probably not abuse 
 his success by an unreasonable accumulation of capital. 
 Hence the right motive in money-making cannot be too 
 highly esteemed or too strongly emphasised. Let us now 
 consider the question. How may the rich be saved ? 
 
 This I think will be regarded as a question of prime im- 
 portance; but with many minds it is already settled by 
 the practical exclusion of the rich from the Kingdom of 
 Heaven. No doubt there are very many who believe it 
 impossible for a rich man to be saved under any condition. 
 This, however, must be regarded as a hasty conclusion. We 
 have already seen that a reasonable amount of wealth is 
 not only not sinful, but is also actually essential to the 
 best interests of society. God has not placed a premium 
 upon poverty, nor has He exalted laziness into the dignity 
 of a virtue. Thrift is the normal law of life in both the 
 temporal and spiritual realms. But thrift does not imply 
 the hoarding of immense estates. It rather implies the 
 
OF THE RICH 299 
 
 legitimate distribution of wealth so that all may be par- 
 takers of its benefits without any of that feeling of degrada- 
 tion which inordinate accumulation begets. Our conten- 
 tion is that no one should be regarded as rich in the sense 
 of the term as used by our Saviour, while he is conscien- 
 tiously using a reasonable amount of wealth as capital with 
 which to do business for the Lord. I have already in- 
 dicated that this business includes what is best for both the 
 individual using the capital and the community which 
 he seeks to bless. Such a person should never be called a 
 rich man in any sense that makes it hard for him to enter 
 into the Kingdom of God. 
 
 But there are very rich people who may rightfully be in- 
 cluded in our Lord's reference; and it is concerning this 
 class that I wish to speak in what follows. That it is a 
 numerous class cannot be doubted, for I greatly fear that 
 most people who are regarded as wealthy can scarcely " read 
 their titles clear" in the conditions I have stipulated, 
 wherein a reasonable amount of wealth is justifiable. In 
 short, it is highly probable that a large majority of the 
 wealthy will fail at one or more of the points I have sug- 
 gested as essential to the sanctification of wealth. Any- 
 way, there is an appalling number of people, regarded as 
 wealthy, who certainly need salvation, and who probably 
 come within the scope of our Divine Lord's inclusion, when 
 He said it was easier for a camel to go through the eye of a 
 needle than for a rich man to enter the Kingdom of God. 
 
 However, it is well to notice that this language does not 
 imply the impossibility of such a man as our Lord refers 
 to being saved. That he is in great danger of being lost 
 cannot be doubted, and that his salvation will be a difficult 
 undertaking, may at once be accepted as certain. But all 
 this does not make it impossible, for even our Lord ad- 
 mitted to his disciples the possibility of his salvation. 
 
300 PREACHER PROBLEMS 
 
 With God at least, his salvation is within range of possi- 
 bility. Of course we are now considering the rich man 
 who is really lost, and in my judgment all rich men who 
 have made their money by dishonest methods, and are 
 hoarding the same for selfish purposes, are as certainly 
 lost as it is possible for any one to be. 
 
 The first thing that strikes us as somewhat remarkable 
 about all this matter is the evident indifference of the 
 Christian world with respect to the salvation of the rich. 
 In the time of our Saviour it was probably true that the 
 salvation of the poor was entirely neglected. Indeed, it 
 is fairly certain that this class was practically abandoned 
 to its fate with respect to both material and spiritual 
 things. It was doubtless this fact which gave point to the 
 message which Christ sent to John. Among the things 
 specified in this message was, " The poor have the gospel 
 preached to them." This announced a new era for a class 
 which had long been separated from all the good things of 
 the present life. It was a harbinger of hope to them. 
 Nor was their expectation in vain. From that time to the 
 present the chief concern of Christian workers seems to 
 have been about the salvation of the poor. The numerous 
 missions and mission churches which can be found in all 
 Christian lands, as well as the great activity in foreign 
 mission work, attest the deep interest felt in the salva- 
 tion of the poor. 
 
 Surely, I do not wish to abate the enthusiasm with 
 respect to this matter " one jot or tittle." Indeed, I would 
 increase this enthusiasm if I could. At the same time I 
 think it is quite possible to overestimate the comparative 
 value of work in this direction. I have already intimated 
 that Christ's interest grew out of the condition in which 
 the poor were found during his earthly ministry. He came 
 to " seek and to save the lost," whether rich or poor, and 
 
OF THE RICH 301 
 
 as the poor were included in the lost, they at once chal- 
 lenged and obtained his interest, not because they were 
 strategically considered of more value to his cause, but 
 because his all-embracing love could not exclude them. 
 Doubtless many of these poor had little or no claims upon 
 his sympathy, if the causes which led to their poverty had 
 been severely taken into account. Poverty is very often, 
 if not generally, the result of habits which are themselves 
 strongly condemned by our Divine Lord. It is unreason- 
 able, therefore, to suppose that this class should be specially 
 selected as the recipients of the divine favour. Evidently 
 no such interpretation of facts is needed in order to 
 emphasise the interest which Christ manifested on behalf 
 of the poor and needy. On one occasion he practically 
 protested against an unwise use of means in helping the 
 poor. He said in effect, " The poor you have with you al- 
 ways, and consequently you will have plenty of opportuni- 
 ties to contribute for their benefit, but you cannot have me 
 with you long ; you should therefore choose the better part, 
 and for the present give your preference to me.'' 
 
 Such, at least, is my interpretation of the case when all 
 the facts are taken into consideration; and if my view be 
 correct, then it is evident that there is no reason why poor, 
 obscure, and uninfluential people should be preferred in 
 the Kingdom of God to those who from a strategic point 
 of view may be of much more value, if they can once be 
 brought to that state of mind and heart which will entitle 
 them to the hearty fellowship of Christians. 
 
 My contention, as regards this matter, has far-reaching 
 consequences. Some way or other many intelligent Chris- 
 tians have reached the conclusion that it is their duty to 
 contribute liberally for the education of orphans and in- 
 digent children, while these same persons will not give a 
 penny to provide ways and means for the education of 
 
302 PREACHER PROBLEMS 
 
 those who are able to help themselves. The strategy of 
 this philanthropy is all wrong. I do not say that they 
 should give less for the former, but they ought to give 
 more for the latter. The most influential classes of the 
 community are those that need to be most wisely directed. 
 Who are the young men and young women who give tone 
 and character to the communities in which we live? 
 Speaking broadly, they are certainly not those upon whom 
 we usually expend our charities. Indeed, if the rich were 
 properly educated and were faithfully instructed in the 
 things pertaining to the Kingdom of God, there would be 
 little or no difficulty in securing all the means necessary 
 for the education and maintenance of the poor. The latter 
 work lags behind because the former is largely neglected. 
 The inhabitants of our slums are left to perish because 
 the dwellers in marble palaces are thought to be able to 
 take care of themselves, while as a matter of fact these 
 " well-to-do '^ people need the sympathy and help of Chris- 
 tians probably more than the poor do. 
 
 As proof that I am now standing upon solid ground, I 
 wish to refer to the work of the Salvation Army. As is 
 well known, this Army originated in East London. It had 
 for its object specially the rescue of the poor in that thickly 
 populated district. General Booth appealed to the benev- 
 olence of the people for a liberal support in his efforts to 
 rescue what he termed the " submerged tenth," or the 
 very poor to be found mainly in the slums of the over- 
 crowded populations of the great cities of England. He 
 promised, if a liberal response was made to his call, not 
 more than twenty years should elapse before poverty would 
 only be the name of something that had been, but was no 
 more. The time is now past for the fulfilment of this 
 promise. Some of us at least know what the result has 
 been. As a matter of fact the whole scheme, so far as 
 
OF THE RICH 303 
 
 making any appreciable difference in the extent or char- 
 acter of poverty is concemed^ has been a most signal failure. 
 That this Army has done some good in some places need 
 not be disputed, but that it has done, upon the whole, more 
 harm than good will scarcely be doubted by any one who 
 has watched its progress and who is capable of estimating 
 its influence. East London, where the army originated, 
 remains practically untouched at the points where General 
 Booth promised reformation, while the Salvation Army is 
 now no longer remembered by the inhabitants. Probably 
 there are not five hundred members of the Army to be found 
 in the whole district, though there are not less than a 
 million of inhabitants in that part of London where the 
 Army originated. 
 
 The reason for this failure is not far to seek. The 
 rescue work of the Salvation Army begins at the wrong 
 end of the line. Pauperism, in East London, flourishes 
 because excessive wealth predominates in West London. 
 The slums of the East are constantly fed from the palaces 
 of the West. This being true, if we want to cure the evils 
 of poverty we must stop the factories where poverty is 
 made. It is the dissipating, illegal struggle for unneces- 
 sary wealth, the constant grinding of all that is worthy in 
 manhood in the mills of the rich that finally ends in the 
 miserable slum population of our great cities. 
 
 What, then, is the remedy? First of all let us stop the 
 factories. We must, if possible, reach these rich people 
 with the Gospel of salvation, for to save them is practically 
 to save society. This, in my judgment, is the problem 
 which confronts us for the new century. The question is, 
 not primarily, shall we save the poor? but, shall we save 
 the rich? Some time ago I was at a public meeting in 
 London where the former of these problems was discussed, 
 and I took occasion to call attention to the far greater im- 
 
304 PREACHER PROBLEMS 
 
 portance of the latter problem. I tried to make it plain 
 that in our anxiety to save the poor, we were really over- 
 looking the salvation of the rich, and that this failure to 
 perceive the main and vital question was fatal to all our 
 missionary efforts. I suggested that if we would provide 
 suitable missions to the rich, and expend even an equal 
 amount of effort on their rescue that we do on the rescue 
 of the poor, the result would be an astonishing revelation 
 to all of us. My suggestion seemed to startle all my 
 hearers, and from expressions after I had spoken it was 
 evident that many believed that I had furnished a key to 
 the solution of a very difficult problem. Anyway, I be- 
 lieve that the crying need of the present day is a gospel 
 for the rich. 
 
 But, after all, it still remains a question as to how the 
 rich may be reached with any presentation of the Gospel 
 that will redeem them from their present seeming indiffer- 
 ence to religious matters, and help them to contribute to 
 the general good of their less fortunate neighbours. It is 
 readily conceded that we have here precipitated a problem 
 which is as difficult as it is important. Still I believe it 
 can be solved, and believing thus, I am willing to offer 
 some suggestions which may at least help to a fuller and 
 more satisfactory treatment of the whole case, by some one 
 who is able to grasp all the issues involved. Let us, then, 
 briefly consider the following points, which may help to 
 throw light in a very dark place. 
 
 (1) The strong arm of the law ought to be used in bring- 
 ing about a more equal distribution of wealth. I am not 
 unmindful of the delicacy of pressing a point like this. A 
 senseless cry for individual rights has often completely 
 drowned the voice of justice. I have already intimated 
 that there is nothing so sensitive as capital. This will ex- 
 plain why the problem now before us is more difficult than 
 
OF THE RICH 305 
 
 any other social problem. We are compelled to accept 
 limitations in nearly every other thing, why not in money 
 getting ? Yet this last is the very thing wherein we claim 
 to go beyond all reasonable endurance, and at the same time 
 we deny the right of any one to question our liberty. If 
 there was only one man in all the world, he might have the 
 right to amass as large a fortune as he could make, but as 
 society is now constituted, I claim that no one has a right 
 to do for his own selfish purposes what undoubtedly works 
 evil to his neighbours. 
 
 But it may still be asked. What laws are necessary to 
 properly regulate the accumulation of wealth? I would 
 not make these laws wholly arbitrary, for the reason that I 
 am anxious to save the rich man, rather than drag him into 
 a state of mind which would probably make his salvation 
 an impossibility. Righteous laws make for righteousness. 
 These are educational in their tendency, and though they 
 may not have converting power, they are the forerunners of 
 the Gospel, as John the Baptist was the forerunner of 
 Christ. Legislation, as a finality, will not do in saving 
 souls ; but as preparing the way for salvation, it may have 
 considerable value. Even battleships and cannon balls 
 have their place in breaking down the fortifications of evil 
 and opening gates to the saving influence of the Gospel. 
 Nevertheless, in the present case, I would be careful to start 
 with such legislation as would be reasonable to all who are 
 not irretrievably lost. 
 
 As an example of what I would propose, the following 
 will be sufficient. Let there be laws passed which will 
 make labour and capital coordinates in every enterprise 
 where they are called upon to assist each other. Let the 
 cooperative system be compulsory in all cases where capital 
 employs labour, or where labour seeks to employ capital. 
 In short, let every labourer be legally entitled to receive a 
 
3o6 PREACHER PROBLEMS 
 
 just proportion of the income from the business, and let 
 him also have the right to vote to the extent of his income 
 in all the affairs of the general management. 
 
 Of course I am not attempting to work out this plan in 
 detail. It seems unnecessary to do more than indicate the 
 principle which should be adopted. Such a principle as 
 has been suggested must appear reasonable to all right- 
 thinking people, and its educational influence upon those 
 who are now rich would undoubtedly be very great. At 
 any rate, I should like to see this plan thoroughly tried 
 by supporting it with such legislation as would make it 
 obligatory upon both capitalists and labourers. 
 
 (2) Much might be done through our colleges, the public 
 press, churches, etc., in creating a public conscience that 
 will so severely condemn excessive money-getting as will 
 make it impossible for selfish millionaires to live at peace 
 in any well-educated community. At present these million- 
 aires are flattered, courted, and even feasted. They are 
 often the pets of the communities in which they live. 
 They are held up as examples to the rising generation. 
 Children are exhorted to be like these gentlemen of fortune, 
 or if the exhortation is absent, it is perhaps because the 
 child does not need it, as it generally begins very early to 
 aspire to great riches. This is often the chief goal set be- 
 fore young boys and girls. Their training is mainly in the 
 direction of wealth-getting; and this is so much the case 
 that, in most instances, everything else is subordinated to 
 this one end; indeed, everything else is summoned to con- 
 tribute to the accumulation of a fortune. 
 
 Now all this should be changed ; and it can be changed 
 whenever we are ready to preach the Gospel as faithfully 
 to the rich as we are to preach it to the poor. Doubtless 
 such a change would result practically in a revolution. 
 But this is just what is needed. Christianity is more than 
 
OF THE RICH 307 
 
 a revelation ; it is in fact a revolution. The Apostles were 
 accused of "turning the world upside down/' and this 
 accusation was not untruthful. The charge expressed 
 precisely what they did, and what they did was just what 
 was needed to be done. Precisely so is it at present. 
 Christianity as a revolution has been impeded in its progress 
 by Christianity as a revelation. We have stopped to dis- 
 cuss the origin and literary character of the Bible while we 
 have constantly neglected to enforce its great uplifting and 
 revolutionising principles. The Gospel is God's dynamite, 
 and if it is allowed to occupy its proper place it will soon 
 destroy all the strongholds of sin, and among these the 
 temple of Mammon will be completely demolished. What 
 is needed, then, is an honest and efficient system of educa- 
 tion through all those potent instrumentalities known as 
 school, college, university, public press, and the church. I 
 mention the church last, not because it is least in impor- 
 tance, but because it ought to practically voice all the other 
 instrumentalities with a sanction that it alone can give. 
 The preacher of the twentieth century must lead this 
 crusade against the excessive accumulation of wealth. 
 
 (3) I believe it is possible by faithful preaching through 
 all the instrumentalities I have mentioned, to create a 
 better conception of what success is, than is now held by 
 the average millionaire. It is perhaps impossible to legis- 
 late against nature. The desire to succeed is a natural in- 
 stinct. But can it not be shown that money-getting is, 
 after all, the lowest kind of success ? Just here we touch a 
 vital chord in this whole matter. What is the kind of 
 music which this chord rings out into the ear of the world ? 
 Undoubtedly most of our ideals are wrong. Many of us 
 are working toward ends which are unworthy of us. The 
 world's greatest hero is He who contradicted nearly all the 
 maxims and ambitions of men during his earthly ministry. 
 
3o8 PREACHER PROBLEMS 
 
 But He stands unrivalled to-day in the affections of the 
 people. Do we look to millionaires, military heroes, or 
 great earthly rulers for examples of the highest success? 
 Certainly not; we look to the meek and lowly Jesus, the 
 man of sorrows and acquainted with grief. Him who made 
 Himself of no reputation, who taught that he who humbleth 
 himself shall be exalted, and that though rich, the highest 
 duty is to become poor for the benefit of others. He is our 
 highest ideal of success as well as greatness, for this once 
 obscure Nazarene has brought the world practically at his 
 feet, and is to-day the best example of a successful career 
 to be found anywhere in history. 
 
 Now how has this success been achieved ? Surely not by 
 laying up treasures on earth. Surely not by subordinating 
 righteousness to the low business of money-getting. Surely 
 not by Mammon-worship. Surely not by accumulating a 
 vast fortune and using it for selfish purposes. Christ's 
 success is wholly owing to the fact that He taught and lived 
 in direct opposition to everything that now makes it possi- 
 ble for a man to be a millionaire in this life. Can we not 
 make men act so that they will find the success for which 
 they sigh, by following the way that Christ went? In my 
 opinion Christians ought to make an earnest effort in this 
 direction, and thereby show their willingness at least to 
 use every possible means for the salvation of the rich. 
 
 What then is the conclusion of the whole matter ? This 
 at least: Something can certainly be done to save a class 
 that many have abandoned as hopeless. It is not affirmed 
 that all can be saved. Neither can all the poor be saved. 
 There will always be some who will reject any worthy gos- 
 pel that may be sent to them. But it is encouraging to be 
 assured that many of the rich will hear, believe and obey, 
 if they are properly instructed in reference to their position 
 and responsibility. At any rate, the issues involved are 
 
OF THE RICH 309 
 
 so momentous that no Christian ought to hesitate to make 
 an honest and earnest effort to realise even more than I 
 have sketched in ideal. 
 
 Perhaps we ought not to expect very much to be accom- 
 plished immediately. The difficulties that must be over- 
 come are really appalling. Yet we must remember that 
 " with God all things are possible." This is our hope. 
 With this clear statement of our Divine Lord before us, we 
 can work and patiently wait for results. Little by little 
 the work will be done. Anyway, the thing to be accom- 
 plished is so important, and the very thought of its accom- 
 plishment so inspiring, that I feel confident many will be 
 willing to labour in this direction when they are once per- 
 suaded that some success may be achieved. 
 
 With respect to the evils referred to in this lecture, un- 
 doubtedly ^^ judgment must begin at the House of God." 
 There must be no mistake about this matter. Some of us 
 are claiming long and loudly that we are pleading for a 
 return to primitive Christianity. But is it not true that 
 not a few have confined this plea to the simple elements of 
 the Gospel, which introduce into Christ? No doubt this 
 much is very valuable, and I would not have any one under- 
 value the importance of urging restoration at this point. 
 But is it not quite possible to put so much emphasis in one 
 place that other things are practically obscured? While 
 I do not believe that the Sermon on the Mount contains 
 everything in detail that needs to be considered with respect 
 to the religion of Christ, I do believe that we cannot wil- 
 fully neglect what that sermon contains without suffering 
 immense loss, both with respect to our own character and 
 the influence our lives may have upon others. 
 
 Money-getting for money's sake is a crying evil, but the 
 time has certainly come when Christians at least should 
 understand that they may " use the world, but not abuse 
 
3IO PREACHER PROBLEMS 
 
 it." In any case they should be made to realise that they 
 cannot worship both God and Mammon. The laying up of 
 treasures upon earth cannot safely occupy the attention of 
 God's children. Life is too short and there is too much to 
 be done to allow, for a moment, of such perversion of op- 
 portunity. Every Christian is here to do good. Of course 
 this involves a proper care for himself and his family ; but 
 beyond providing for these, what is needful for education 
 and reasonable comfort, no Christian man has a right to 
 lay up a dollar. As has already been intimated, he may 
 retain enough means for a reasonable capital on which to 
 do business for the Lord; but whatever is beyond this is 
 sin, and the sooner he learns this fact the sooner the plea 
 for a return to primitive Christianity will be understood 
 and respected. 
 
 Of course it is impossible to lay down any hard and fast 
 rules by which a matter of this kind can be determined. 
 Perhaps it is better to leave it to the individual conscience, 
 and that is precisely why I have urged the necessity of 
 educating that conscience by all the means at command. 
 This education should begin in our common schools. It 
 should continue through the colleges and universities. It 
 should be the cardinal feature in the preaching and admin- 
 istrations of every church. If possible, the state itself, 
 by wholesome laws, ought to be made to supplement all our 
 educational forces. We have been trying to save the poor, 
 and usually our pleas for benevolence have been for this 
 purpose. I would not have the claims of the poor ignored, 
 but I hope that the time is now come when the pulpit at 
 least will give no uncertain sound as to the need of saving 
 the rich. When the rich are saved there will not be much 
 trouble about saving the poor. Let us begin at the right 
 end of the line, and then the great work of saving the 
 
OF THE RICH 311 
 
 world may be reasonably assured within the not very dis- 
 tant future. 
 
 It is admitted the task is not an easy one. The battle 
 with our lower nature is always hotly contested by the 
 forces of evil. This is exactly the ground on which Satan 
 makes his most determined stand. But this is the very 
 reason why Christians should make a brave effort to render 
 their attack successful. A great victory won at this point 
 would be worth a thousand ordinary triumphs. If Mam- 
 mon can be defeated, then the future success of Christianity 
 is practically assured. The most determined enemy with 
 which Christianity has to contend is the " almighty dollar/' 
 and if this enemy can be conquered, the world can soon be 
 taken for Christ. Is it not time, therefore, that Chris- 
 tians should inaugurate an earnest campaign for the salva- 
 tion of the rich ? Let every Christian answer this question 
 for himself in the light of all the facts of the case, and 
 in view of the overwhelming responsibilities involved. 
 
 The preacher of the Gospel, especially, must face this 
 question at the present time. Will he do it heroically ? If 
 so, he must set his community on fire by burning this 
 question into all hearts until avarice and greed shall be 
 utterly consumed in the enthusiasm of the people for a 
 righteous division of wealth and the salvation of all men, 
 whether they be rich or whether they be poor. 
 
XXIX 
 
 PROBLEM OF SOCIAL LIFE 
 
 The three great circles, wherein the Christian must form 
 his character and exert his influence, are the family, the 
 church, and what is called society. In spite of any protest 
 he may make, he will be compelled, more or less, to come 
 in contact with social life, or that circle of fraternity which 
 is a sort of common ground where all conditions of people 
 may meet without respect to anything, except those con- 
 ventionalities which furnish the boundary lines of social 
 relations. It is true that these boundary lines are some- 
 times very arbitrary and are drawn without any regard 
 whatever for real merit; but all the same they are imperious 
 in their demands, and when strictly observed, Byron was 
 not far wrong when he said : 
 
 " Society is now one polished horde, 
 Formed of two mighty tribes, the bores and bor'd." 
 
 Nevertheless there is a sense in which the Christian 
 must, to some extent at least, come in touch with the social 
 life outside of the church. 
 
 It is certain the church itself should become the social 
 centre for all its members. Indeed, it seems to have been 
 the purpose of its Founder to make the church distinctly 
 and emphatically a home for all his followers. From this 
 point of view the church is much more than a worshipful 
 assembly. It furnishes exactly the conditions which are 
 needful for developing a true social life, avoiding on one 
 hand the exclusiveness of individualism, and on the other, 
 the latitudinarianism of what is called society. 
 
 312 
 
OF SOCIAL LIFE 313 
 
 Nevertheless, it is probably impossible for all churcli 
 members to confine themselves entirely to their respective 
 churches, as regards their social life; and consequently it 
 is well to understand just how far Christians may go in 
 mingling with the world in the social life which it provides. 
 
 That much of this social life is evil and evil continually 
 needs no demonstration to those who are acquainted with 
 it and its influence upon the Christian character. At the 
 present time there seems to be a tendency to let the world, 
 the flesh, and the devil practically control nearly all social 
 functions, and then Christians attend these functions, and 
 thereby give respectability to them, and a sort of license 
 that half sanctifies what is said and done. In short, much 
 of the social life of the present time is a monstrous dissi- 
 pation, a formidable obstacle to the development of spiritu- 
 ality in the churches, and a destructive influence to those 
 activities which are essential to the development of real 
 Christian manhood and womanhood. The preacher of the 
 twentieth century will find this problem standing right in 
 the way of all his efforts to make his ministry a pronounced 
 success, and until this problem is solved he will be unable 
 to make very much progress in either evangelising the un- 
 converted or in building up the church members in faith, 
 hope, and love. 
 
 How then may this problem be solved? I am not vain 
 enough to believe that I can offer a certain solution for 
 it in all cases, but I think I am justified in believing that 
 the following suggestions may be helpful in many respects : 
 
 (1) The preacher must urge upon his people, and es- 
 pecially his young people, the evil tendencies of fashionable 
 social life. He need not stop to prove that the various 
 amusements which are introduced in this life are in them- 
 selves essentially evil. There is perhaps nothing in itself, 
 or at least by itself, a necessary evil. Practical evil comes 
 
314 PREACHER PROBLEMS 
 
 from association. The very thing we call society is just 
 where evil finds both its root and flower. It is the soil 
 in which evil grows. It is where our young people become 
 intoxicated and are led into all kinds of excesses, simply 
 because society, as at present organised, is a hotbed for 
 all abnormal and evil growth. The preacher will find it 
 necessary to guard his people, and especially his young 
 people, against entering too freely this territory which is 
 so amply provided with that which vitiates the taste and 
 practically destroys the love of spirituality. 
 
 (2) The preacher must teach the members of his church 
 the folly of seeking the highest possible joy in these ef- 
 fervescent pleasures which do not satisfy even when they 
 are tested to the fulness of their power, and do not last 
 beyond the hours of their transitory indulgence. It is not 
 a question, therefore, as to whether this particular thing 
 is right or wrong in itself. It is rather a question as to 
 its influence upon the life of the Christian. Does this 
 influence tend towards good or evil? Does it tend to 
 break down the best elements of character? These are 
 the questions which must be settled, rather than the abstract 
 right or wrong which is usually the main consideration 
 when our social customs and habits are under discussion. 
 As a matter of fact, earnest Christian men and women 
 have no time to spare for such frivolous amusements as 
 are often the staple means of entertaining at nearly all 
 our social functions. Time is a precious gift, opportunity 
 is a jewel. To use this time wisely and well and to seize 
 this opportunity for gracious purposes ought to be the 
 highest ambition of every consecrated soul in the kingdom 
 of Christ. This being true, no Christian can afford to 
 lend himself or his influence in any way to the maintenance 
 or support of the fashionable social life, to which attention 
 has been called. Every Christian has better work to do, 
 
OF SOCIAL LIFE 315 
 
 and he really has no time to waste in such trivial pastimes 
 as are usually indulged in at the popular social functions 
 of the day. 
 
 (3) The worst is yet to be told. The influence of the 
 dissipations of fashionable social life unfits Christians for 
 the enjoyment of spiritual things. We all know how a 
 habit will generally determine our tastes. Food, that may 
 be repulsive at first, will, by continued use, lose its repulsive- 
 ness and become grateful to the taste. Nearly all our most 
 vicious habits have become dominant over us by simple 
 cultivation. But not the least danger of this cultivation 
 is its tendency to drive out better habits and unfit us for 
 the enjoyment of the food that would nourish and help to 
 build up real Christian character. Church services become 
 a dreary monotony to those who find special delight in a 
 ball room, the theatre, and the card table. As proof of 
 this it may be stated, without fear of contradiction, that 
 those professing Christians, who habitually attend these 
 places of amusement, are seldom if ever regular attendants 
 at the prayer meeting. The two things are incompatible. 
 
 Let no one misunderstand me at this point. I recognise 
 the fact that men and women are social beings, and they 
 must have some sphere in which they can satisfy, to a 
 reasonable extent, the social demands of their natures. A 
 hermit life is an abnormal life. Convents and nunneries 
 can never correct the evils which usually attend social 
 indulgence. Unlawful repression of the social nature is 
 no remedy for social evils. At the same time it must be 
 remembered that society, as it is now formed, cannot meet 
 the requirements of a true Christian socialism. There is 
 a great deal of truth in what Bulwer Lytton has said: 
 " Society is a long series of uprising ridges, which from 
 the first to the last offer no valley of repose. Wherever 
 you take your stand, you are looked down upon by those 
 
3i6 PREACHER PROBLEMS 
 
 above you, and reviled and pelted by those below you. 
 Every creature you see is a farthing Sisyphus, pushing his 
 little stone up some Lilliputian molehill. This is our 
 world." Such being the case, it evident that the true 
 Christian cannot find satisfaction in a society like this. 
 The natural social sphere of the Christian is in the Church 
 of God; and he ought to find in this everything necessary 
 to meet all the social demands of his nature. To provide 
 such a social life in the church as will do this is one of the 
 problems which the twentieth century preacher must try 
 to solve. I believe he can solve it if he is wise; and the 
 following suggestions may be of considerable value, es- 
 pecially to those preachers who have not had much ex- 
 perience in pastoral life. 
 
 (1) Let the preacher make his church life so active as 
 to give employment to every member of his church. It 
 is said that the devil can always find work for idle hands 
 to do. Most people, and especially young people, must 
 have something to do. One of the constant cries of a young 
 life is for something to do. The mother while training her 
 child hears this cry constantly, and has to provide for it 
 in some way or other. The child cannot be left idle. 
 Neither can the young child of God be left with nothing 
 to do. Let pastors put the young people to work, and keep 
 them at work, and they will not care to run after the 
 "weak and beggarly elements of the world." Make them 
 to realise that they are doing noble work for the Master, 
 and they will find in this a happy release from the allure- 
 ments of what is called society. 
 
 (2) Fill the young people with the joys of spiritual 
 life as contradistinguished from carnal life, and they will 
 not be long in losing their taste for the latter. In every 
 church there ought to be special meetings for the training 
 of the young. At these meetings it should be distinctively 
 
OF SOCIAL LIFE 317 
 
 and emphatically set forth that young Christians should 
 seek the development of their spiritual natures, rather 
 than the physical and psychical. The latter need not be 
 discounted. The whole man, body, soul, and spirit, should 
 be normally developed, but not one of these out of pro- 
 portion with the others. Especially must the spiritual 
 have dominence. When man fell his spiritual nature went 
 down; through his renewal in Christ Jesus the spiritual 
 nature is again elevated to regnancy. This position must 
 be maintained, and everything that is needful for this 
 should be provided in our church life. 
 
 (3) In correcting the evils which belong to an inordinate 
 indulgence in the social life of the world, the preacher 
 must be careful not to create a reaction which will run 
 into selfishness. I have already intimated that we must 
 have some outlet for the satisfaction of our social natures. 
 The Apostle Paul was right when he said to the Romans, 
 " None of us liveth to himself, and none dieth to himself." 
 A selfish life is even worse than a life of illegitimate social 
 indulgence. It is better to waste five talents upon others 
 than to hide one talent under a bushel. It is possible to 
 consider even profligacy as a better life than an extremely 
 selfish life which has no centre but self, and no outlet for 
 the helpfulness of others. 
 
 Nevertheless, there is really no place for selfishness in 
 the Church of God. We are members one of another. If 
 one member suffers, all should suffer with it ; if one member 
 is honoured, all the members should rejoice with it. This 
 being the fact, there ought not to be much difficulty in 
 finding the highest possible pleasure in the associations of 
 the church; and when the preacher can bring his people 
 to realise that the only worthy and lasting enjoyments of 
 social relationship can be found in Christian society, the 
 problem of social life will at once be practically solved. 
 
XXX 
 
 THE PEOBLEM OF THE PEAYER MEETING 
 
 The prayer meeting has come to be a prominent feature 
 in nearly every church. Whether this is wise or not is 
 scarcely a question for discussion at present. Doubtless 
 the prayer meeting has come to stay. It is now practically 
 established, and established institutions, whatever they may 
 be, have usually a prolonged existence. Anyway, it is not 
 my purpose to advocate a discontinuance of the prayer 
 meeting, even though it should be conceded that it is not 
 just now filling an important function in the church. 
 What I wish to say will be in the way of suggestion with 
 respect to making the prayer meeting more useful, and 
 even more popular, than it seems just now to be. 
 
 (1) The prayer meeting should be definitely what its 
 name implies. It should be for prayer and not for even 
 Bible study, and certainly not for long and tedious exhorta- 
 tion. I do not say that no Bible study should be tolerated. 
 There are times when this may be a useful disposition of 
 the hour, but this should never be such a leading feature 
 as to discount the devotional feature. 
 
 I emphasise the matter of making the prayer meeting 
 distinctively for prayer because there is a constant ten- 
 dency in most communities to make it almost everything 
 else. I have known many men who will always speak at 
 the prayer meeting if they have half a chance, but who 
 will never pray unless they are especially asked to do so, 
 and even then they pray in a very perfunctory manner. 
 There may be times when a few words of earnest exhorta- 
 
 318 
 
OF THE PRAYER MEETING 319 
 
 tion will be appropriate and even impressive and helpful, 
 but no speaking should be allowed as long as the prayer 
 feeling runs high. The presiding oflBcer may by wise 
 selection of words say something now and then that will 
 help the flowing tide, but he must never speak long enough, 
 or allow any one else to speak long enough, to retard that 
 tide. 
 
 It may be said by some that my suggestion to confine 
 the prayer meeting almost exclusively to prayers cannot 
 be made a success, as most people will become weary of a 
 sort of monotony which will surely prevail if nothing but 
 prayers are offered. Of course, I do not mean that no 
 song shall be sung, but even the singing should be of a 
 very devotional character and should be lively and hearty. 
 In short, everything should be on fire, and then there will 
 be no difficulty about monotony. I have known some 
 prayer meetings where even thousands attended and yet 
 not a single speech of any kind was made during the hour. 
 In my judgment the prayer meeting can be made much 
 more effective for good, and even much more popular, if 
 the speaking should be entirely eliminated. 
 
 (2) I have been frequently asked to say how a prayer 
 meeting should be conducted. I have uniformly answered 
 it should not be conducted at all. Conducting is one of 
 the things that kill the prayer meeting. Let the prayer 
 meeting take its own course. Whatever conducting is 
 necessary should be done before the people assemble. If 
 the preacher will impress upon the church members the 
 importance of spending a little time in their closets before 
 they assemble in the prayer meeting, this will be an im- 
 portant preparation for imparting the fervour which is 
 so essential to make a prayer meeting what it ought to be. 
 Let the heat be generated in every heart before the prayer 
 meeting begins, and then there will not be much difficulty 
 
320 PREACHER PROBLEMS 
 
 about sustaining the interest for even a longer time than 
 is usually devoted to such meetings. 
 
 But however this may be, I cannot emphasise too strongly 
 the importance of avoiding anything like stereoperfunctity, 
 if a prayer meeting is to be made an effective place for 
 spiritual development and spiritual enjoyment. 
 
 (3) It has been said the prayer meeting is the ther- 
 mometer of the church; if so, I am fearful that in most 
 places the spiritual mercury runs low. Undoubtedly a 
 church should be "fervent in spirit, serving the Lord." 
 And it should also " continue steadfastly in prayer." The 
 prayer meeting ought to be a place where the fire of souls 
 may be kindled into practically a glowing furnace of en- 
 thusiasm for the great work of saving men. Indeed, the 
 best missionary sermon that can be preached to a church 
 is an earnest, glowing, enthusiastic prayer meeting. I do 
 not mean by this, however, that the enthusiasm should take 
 on too much objective manifestation. While the flame 
 should be unmistakably noticeable, it should be quiet and 
 restful in its outward expression. " In quietness and in 
 confidence shall be your strength," is a text which should 
 be frequently remembered at the prayer meeting. Dem- 
 onstrations of the Spirit are not usually attended by storms 
 or earthquakes, but by the still small voice which speaks 
 of the presence of God without unusual excitement. It 
 is the steady glow that is needed, not the lightning flash, 
 accompanied by the thunder's deep portentous roar. The 
 prayer meeting should be a restful place for weary souls; 
 a place where spiritual power is augmented by the union 
 of the spiritual glow in each individual heart; and it can 
 be made such a place only by a prayerful preparation at 
 Jiome, and the avoidance of all formality when the assembly 
 comes together for prayer. 
 
 Should these simple suggestions be carefully put into 
 
OF THE PRAYER MEETING 321 
 
 practice it is possible, I think, to make the prayer meeting 
 a much greater power for good than it is at present. This 
 meeting has not outlived its usefulness; but it certainly 
 needs reformation. It is altogether too stilted, too per- 
 functory, too formal. It needs freedom, freedom of the 
 Spirit, freedom to be what it must be, if it may be counted 
 a profitable institution of the church. The preacher can 
 do much toward bringing about this reformation. He 
 cannot do this by scolding the members who are present 
 because others stay away. Let him begin the reformation 
 by infusing into the meeting a happy spirit, a cheerful 
 spirit, a spirit that is eminently hopeful, that looks on 
 the bright side of things, and is not constantly reminding 
 the brethren that not one-third of the members of the 
 church are attending the prayer meeting. This scolding 
 will not bring the results desired. Rather let the news go 
 out what a joyful place the prayer meeting is, and how 
 helpful it is to all who attend it with proper preparation 
 of heart. This news will soon get around among the mem- 
 bers, and they will quickly come up to see what the Lord 
 is doing for those who wait upon Him. Let the preacher 
 see to it that wings are given to this good news, and he 
 will soon have such a prayer meeting as will impress the 
 whole community where the church is located. 
 
 Before closing this consideration of the prayer meeting, 
 it may be well to make a few suggestions with respect to 
 order. While all that is purely formal should be avoided 
 as far as possible, there are a few things which are neces- 
 sary in any profitable meeting of the church. 
 
 (1) Some one must preside. This need not always be 
 the pastor of the church. Indeed, it is much better if 
 different members should take their turn in this important 
 service. Speaking broadly, it is better for the pastor to 
 select the president for each meeting, and the one selected 
 
Z22 PREACHER PROBLEMS 
 
 should be notified at least a week in advance of the time 
 when he is expected to serve. 
 
 (2) When the meeting begins there ought to be no 
 calling upon certain persons to take part. The meeting 
 should be free to all, with the simple condition that every- 
 thing shall be done " decently and in order." Generally 
 there will be no difficulty about this matter. If it is dis- 
 tinctly a prayer meeting, there is sure to be no difficulty. 
 If, however, license is given to any one who may desire to 
 speak, probably some one who cannot speak at all to edifica- 
 tion will take up much of the time. In such a case it 
 is the duty of the president to make short work of his 
 harangue by calling him down. However, all this can be 
 avoided when the prayer meeting is held to its legitimate 
 sphere. 
 
 (3) A most excellent idea is to announce some special 
 object of prayer for each evening. Christians sometimes 
 pray aimlessly. They go through a sort of form, but they 
 do not seem to know themselves exactly what it is they 
 want. There is nothing like specific prayer. We should 
 be definite with God, and then we will not need so many 
 words as we sometimes use. When our prayers are specific 
 they will always be short, and short prayers are not only 
 Scriptural, but are absolutely essential in order to make a 
 prayer meeting a helpful means to spiritual development. 
 
XXXI 
 
 THE PROBLEM OF THE SUNDAY SCHOOL 
 
 A GOOD Sunday School may be to a church what a fountain 
 is to a stream. Hence, it may be the source whence the 
 church receives its main supply. But the good Sunday 
 School is rather the exception than the rule as respects 
 our present church life. Some of our Sunday Schools are 
 worse than none at all. The church would be better with- 
 out them. 
 
 This is not always the fault of any one in particular. 
 No church can have a good Sunday School without chil- 
 dren. In some of our churches there are not enough 
 children to make a Sunday School worth while. Indeed, 
 there are many communities where the number of children 
 is growing " fine by degrees and beautifully less." The 
 old-fashioned neighbourhood, with its numerous young boys 
 and girls, is apparently now an exception in country life; 
 and even in towns and cities it frequently happens that 
 there are comparatively few young people in some of the 
 churches. 
 
 But it is possible to have a multitude of children at 
 command and yet have a very poor Sunday School, or at 
 least one which results in not much real good. A Sunday 
 School without teachers is like a waggon without wheels; 
 and this is often why the Sunday School is practically a 
 failure. I do not mean that the Sunday School may not 
 have a plentiful supply of what are called teachers. I think 
 that many schools have only pretences for teachers — people 
 who are wholly incompetent to do the work assigned to 
 
324 PREACHER PROBLEMS 
 
 them. In my judgment the best talent of every church 
 should be used in the Sunday School. If it be true that 
 if we train up a child in the way it should go, it will not 
 depart from this way when it grows old, then surely there 
 is no more important work to be found in the whole area 
 of the religious world than teaching the young. But some 
 way or other, many have concluded that almost any one 
 can teach a class in the Sunday School. The main thing 
 is thought to be to possess the ability or tact to interest 
 the children whether they are instructed or not. But the 
 main diflBculty is not met by this loose disposition of the 
 case. Many of the teachers are not only incompetent to 
 instruct, but are wholly incompetent to keep from instruct- 
 ing wrongly. They mislead the children. They teach them 
 what is not true. This teaching is often vicious, and does 
 infinitely more harm than good. I think I can safely say 
 that fully nine-tenths of the average Sunday School 
 teachers should be in classes themselves, rather than at- 
 tempting to teach others. This fact is a great drawback 
 to the usefulness of the Sunday School of the present day. 
 
 Another important factor is the superintendent. Nearly 
 all our churches seek a man for this place, but in my 
 judgment it would be generally better if a woman should 
 be selected. Of course, much will depend upon the ma- 
 terial from which to select. In any case a woman should 
 be selected for assistant superintendent. I am thoroughly 
 satisfied that women, as a rule, make better teachers for 
 the children in the Sunday School than men. For adult 
 classes men may be better, but for the younger children, 
 both as regards teachers and superintendents, women will 
 usually do better work, and be more acceptable to the chil- 
 dren themselves. 
 
 As respects these matters, the preacher cannot be too 
 careful. Much of the responsibility of the Sunday School 
 
OF THE SUNDAY SCHOOL 325 
 
 ought to rest upon him. As a rule he ought not to teach 
 a class, especially if the Sunday School is in the morning. 
 Teaching before his preaching service is not a good prepara- 
 tion for the best work in the pulpit. A man should go 
 into his pulpit fresh from his closet rather than from the 
 Sunday School. If he works in the Sunday School, he will 
 have his mind somewhat distracted with respect to his 
 sermon, and he will often preach under a great disad- 
 vantage because of this distraction. However, if nothing 
 else can be done to meet the case, the preacher must accept 
 the responsibility of taking part in the Sunday School 
 work. But this should never be done unless under the 
 press of necessity. 
 
 However, the preacher should frequently visit the Sun- 
 day School; and occasionally he should make short talks 
 to the children, but this should always be done without 
 sacrificing much of the time assigned for class work. 
 Even visitors should not be allowed to interfere with this 
 work. Too much talk to the Sunday School is not healthy 
 food, and the sensible superintendent will soon find that 
 only occasionally can even short speeches from visitors be 
 allowed. 
 
 With these preliminary observations, I may now, I 
 think, make the following practical suggestions, so far as 
 the preacher's work is concerned : 
 
 (1) The preacher should have a training class or classes 
 for the education of teachers for work in the Sunday 
 School. In many Sunday Schools there are already teach- 
 ers' classes, and these are usually instructed by the pastors 
 of these churches. This is very important, but this is not 
 what I mean. The preacher should select from the church 
 members such as he thinks would make teachers, but who 
 have yet had no experience in teaching, and he should 
 bring these together in such classes as are suitable for the 
 
S26 PREACHER PROBLEMS 
 
 respective development of the members, and he should 
 then train these classes for the special work of teaching 
 in the Sunday School, just as pupils are trained in our 
 normal schools for the work which they are expected to 
 do. Just here is where our Sunday School work is weak. 
 It makes no provision for the actual training of teachers 
 before they enter upon their work. They are put to work 
 at once without any training, and then stuffed with lesson 
 leaves and cheap commentaries, until these members are 
 supposed to be able to expound the Scriptures, at least to 
 little children. But really these little children are the very 
 ones that need the greatest care in teaching. Their tender 
 minds are very susceptible, and when error is lodged in 
 these minds it is difficult to eradicate it. I would always 
 select the wisest and most competent teachers to take 
 charge of the smaller children. The young men and young 
 women may possibly take care of themselves, even though 
 they have a teacher who is thoroughly incompetent to lead 
 them. 
 
 Of course, this suggestion lays a heavy work upon a 
 pastor, but he had better retrench upon his labours any- 
 where else rather than at the place I have indicated. But 
 he need not always take this work upon himself. In many 
 churches there are both men and women capable of re- 
 lieving the pastor of this heavy work. Where this is the 
 case it is better that these men and women should do the 
 work, even for their own sake, as it will help them to grow 
 as well as help the young prospective teachers. 
 
 (2) The preacher should see to it that the numerous 
 nostrums which are substituted for Bible study should be 
 eliminated from our Sunday Schools, especially where 
 these are substituted for real Bible study. Lesson leaves 
 and expositions of the Sunday School lessons may be used 
 wisely and well, but there is in these supplies a constant 
 
OF THE SUNDAY SCHOOL 327 
 
 invitation to laziness and inadequate study of the lessons; 
 and in all such cases the preacher should interpose and see 
 to it that these helps, if used at all, shall be used legiti- 
 mately. And any legitimate use cannot extend further 
 than reference to these helps to supply information which! 
 is needed for the better understanding of the lesson. Such 
 helps should never be used in the classes, either by pupil 
 or teacher, while the lesson is being taught. These helps 
 may be used in the preparation of the lesson, but should 
 either be left at home or else discarded just as soon as 
 the classes assemble. Only the Bible itself should be used 
 during the hour of recitation, and this should be reverently 
 studied with the constant assurance to the children that 
 the Bible is really its own interpreter; or, in other words, 
 that Scripture must be used in the interpretation of Scrip- 
 ture. 
 
 As matters now stand, the Bible itself, as a complete 
 book, is very largely excluded from our Sunday Schools. 
 This, in my judgment, is a fatal mistake. Detached and 
 fragmentary portions of the Bible not only beget a false 
 system of study, but by cutting up the Bible in the modern 
 fashion the children come to have little or no reverence 
 for these detached portions, and consequently there is little 
 or no impression of a religious character made upon the 
 young mind. 
 
 (3) A most excellent preliminary to teaching the classes 
 is a meeting of all the teachers for special prayer. This 
 meeting should be held, if possible, just before the Sunday 
 School is opened, or while the superintendent is conducting 
 the opening service. At this meeting it is well for the 
 pastor to go over the lesson very briefly and indicate some 
 of the most important points that ought to be emphasised 
 in the classes, but not much time should be taken in this 
 way, as the main object of the meeting is to prepare every 
 
328 PREACHER PROBLEMS 
 
 teacher's heart for the work that is to be accomplished. 
 A teachers' meeting for the study of the lesson is no doubt 
 important, where this can be secured, but I would rather 
 have a teachers' meeting of only ten minutes, for special 
 prayer, as a preparation for teaching, than hours where 
 simply the study of the lesson is the main object. Of 
 course both of these are important, and neither should be 
 dispensed with, without some very good reason. At the 
 same time if either must be omitted, let the study of the 
 lesson take care of itself, and by all means have the meeting 
 for special prayer. At this meeting every teacher ought to 
 be encouraged to take a part, and this will help to create the 
 habit of prayer with respect to the Sunday School work. 
 
 It is also important for the teacher to spend a moment 
 in prayer with the class just before the lesson is taken up 
 for consideration. If this is wisely done, it will generally 
 have the effect to impress the class with a devotional 
 spirit, and will almost always assure good order during the 
 teaching period. In short, no one is fit for a Sunday 
 School teacher who does not begin and end his work with 
 prayer for guidance and blessing. 
 
 I think it will scarcely be denied that much of our 
 present-day Sunday School work is not pervaded by any 
 pronounced religious fervour. The whole thing is largely 
 formal. Everything is done in a sort of hustling way, as 
 if the main object is to get through as soon as possible. 
 'Now this hustling has many drawbacks, and one of these 
 is to create an irreverent spirit, or at any rate a purely 
 secular spirit; instead of this constant hustling or rush 
 to accomplish a great deal in a very short time, let every- 
 thing be done deliberately and reverently. It would be 
 far better if a few minutes, in every session of the school, 
 could be devoted to silent meditation and prayer. This 
 habit would do much to beget order and reverence; and 
 
OF THE SUNDAY SCHOOL 3^9 
 
 both of these are greatly needed in most of our Sunday 
 Schools. Indeed, reverence is gradually losing a place in 
 our American civilisation. I am disposed to believe that 
 some of the disorder and irreverence in our churches has 
 its origin in our Sunday Schools. The free and easy style 
 of the children and teachers is carried into the church 
 audience room, and often this room becomes a sort of con- 
 versation hall, before the service begins, and this is some- 
 times so decidedly the case that the preacher, when he 
 ascends the pulpit, should have a gavel with which to 
 command silence. I do not wish to be hypercritical, but 
 I am sure that all this irreverence is not conducive to 
 spiritual culture; and as I believe much of it is imported 
 from the Sunday School, I am anxious that the preacher 
 of the twentieth century shall seek to cultivate in his Sun- 
 day School a distinctly reverent spirit. 
 
 No doubt a considerable amount of this irreverence 
 comes from both the words and music which are now used 
 nearly everywhere in our Sunday Schools. The words are 
 often not only irreverent, but extremely silly, and not un- 
 frequently teach what is practically false. But if the words 
 are bad, the music is still worse. This is sometimes im- 
 ported from the music halls and theatres, with only slight 
 variations, and the consequence is the children cultivate a 
 musical taste which soon becomes really vicious, and stands 
 as a constant barrier in the way of reverent and spiritual 
 singing, when these children pass from the Sunday School 
 into the church. They demand the same kind of music 
 in the church that they have had in the Sunday School. 
 As the twig is bent so the tree is inclined. They have 
 formed a taste on a low plane, and it is difficult for them 
 to reach a higher plane, even after they have become men 
 and women. 
 
 I do not wish to be unreasonable in this respect. It has 
 
330 PREACHER PROBLEMS 
 
 often been said that children are children, and they must 
 be treated as children. In an important sense this is true, 
 and consequently I would not advocate the introduction 
 of a style of music suitable for a funeral in our Sunday 
 Schools. Indeed, such a style of music would not be suit- 
 able for our churches except on funeral occasions. I be- 
 lieve in a church music that is adapted to the occasion. 
 Sometimes this music should be very lively ; at other times it 
 should be very solemn. There is need for much variety in 
 our church services, and consequently one style of music 
 would not be appropriate at all times. Nevertheless no 
 style of music should be allowed that cultivates irreverence ; 
 and what is true of the church is equally true of the Sun- 
 day School. Many of our song books used in the Sunday 
 Schools are unworthy of the place they occupy, and are 
 largely responsible for the irreverent spirit which often 
 manifests itself in our church services, as well as in the 
 Sunday School. But whatever may be the cause of the 
 irreverence, to which attention has been called, undoubtedly 
 this cause should be removed, if it is possible to do so. If 
 much of it is found in the character of the songs and 
 music used in our Sunday Schools, then there ought to be 
 such a reformation inaugurated at once as will compel a 
 radical change with respect to the matter of both the words 
 and music. Reverence is fundamental in all true worship, 
 and anything that destroys this reverence, or even fails 
 to cultivate it, may be regarded as of doubtful tendency in 
 either the Sunday School or church. I therefore plead for 
 a new departure with respect to the songs and music which 
 are specially intended for our Sunday School services. 
 
XXXII 
 
 PROBLEM OF HOME TRAIISriNG 
 
 This is a delicate subject for the preacher to handle, but 
 he must handle it if he does his whole duty to his people. 
 However, there ought to be no objection to advice with 
 respect to this matter, as parents are instructed in the 
 Scriptures to bring up their children in the nurture and 
 admonition of the Lord. Surely a command of this sort 
 ought to be earnestly enforced, and at least it ought to be 
 emphasised very strongly where it is needed, as it is just 
 as binding as any other command in the New Testament. 
 The delicacy of the subject arises from the unwillingness 
 of many Christians to receive any admonition, however 
 kind, as regards the rearing of their children. Many par- 
 ents regard the training of their children as exclusively 
 their own business, and consequently they are not willing 
 to regard with favour any outside suggestions. 
 
 Now it is possible to make instruction in this matter 
 offensive to those for whom it is intended; but this ought 
 not to be so, and will not be so where the preacher confines 
 himself to his legitimate duty. But, however this may be, 
 the instruction suggested is very much needed, and no 
 preacher can afford to omit it, since the very life of his 
 church will often depend upon it. 
 
 Home is the fountain which supplies all the streams 
 which make up our civilisation, and it is the fountain 
 whence our churches receive much of the influence which 
 makes them what they are. If the training of children, in 
 the home circle, is neglected, this will soon be seen in the 
 
 331 
 
332 PREACHER PROBLEMS 
 
 Sunday School, and will also appear as an important factor 
 in the church life. 
 
 Possibly the most serious defect in our American devel- 
 opment is the abnormal and unworthy life in many of our 
 homes. Certainly too much stringency in the execution of 
 law should be avoided in the rearing of children, but the 
 notion that these children can be developed as they should 
 be without some restrictions upon evil tendencies ought to 
 be at once vigorously excluded as a factor from every home 
 circle. 
 
 The modern tendency, with respect to family life, is to 
 indulge children rather than restrain them. Our Divine 
 Lord teaches that the first step in the direction of following 
 Him is self-denial, but our fathers and mothers are much 
 inclined, in these piping days of freedom, to gratify almost 
 every desire of their children rather than deny them any- 
 thing. In short, they are taught practically self-gratifica- 
 tion, as the chief thing of life, rather than self-abnegation. 
 
 Now all this is essentially wrong. It is not only con- 
 trary to the Scriptures, but it is wholly contrary to the best 
 interests of children. It is a rare child, indeed, that does 
 not need the lesson of self-denial; but this lesson cannot 
 often be enforced without a categorical imperative, whether 
 that be the one insisted upon by the celebrated Immanuel 
 Kant, or the one, of even greater authority, found in the 
 New Testament. 
 
 It is one of the sad features of our American develop- 
 ment of manhood and womanhood that much of the early 
 training is without any very distinctly healthful home in- 
 fluence. As a matter of fact, if things continue to go in 
 the way they are now going, it will not be very long until 
 the home circle will lose its boundary lines in the general- 
 isation of what is called society. Already in our cities, 
 towns, and villages most of the houses are without any 
 
OF HOME TRAINING 333 
 
 separating lines, but form a sort of common property in 
 which the neighbours' children come and go without any 
 restraint whatever, frequently not being required to even 
 knock at the doors for admission, but to enter uncere- 
 moniously in any house within the square where their own 
 home is located. All fences are removed, and a common 
 campus is provided practically for every one alike. 
 
 This is all very beautiful as an ideal. It will do finely 
 when the millennium has fairly dawned; but at present 
 there is a little too much of the old Adam in most children 
 for this plan to work to the best advantage in the develop- 
 ment of individual character. In England every man's 
 house is his castle, and no outside interference is allowed. 
 When I lived there no public telephone was allowed in any 
 English house. Many had private telephones connecting 
 their office and home, but no Englishman would allow a 
 public talking machine (to use his own description of the 
 telephone) in his private residence. This may seem to 
 Americans a very foolish prejudice, whose private residences 
 are often anything else than their castles. But, after all, 
 it must be admitted that there is a considerable amount of 
 danger in these family telephones, where they connect with 
 all sorts of people. We are sometimes very careful about 
 the kind of associations our children form, and we not 
 unfrequently warn them against talking to unworthy 
 people. But these telephones give them opportunity, and 
 apparently excuse them for talking to any kind of people 
 who may call them up; and it may be affirmed with 
 emphasis that sometimes they are spoken to in a manner 
 which would never be the case if the speaker was looking 
 in the face of the person addressed. This is especially 
 true of some of the conversation which takes place between 
 young men and young women. A young man will often 
 say things through a telephone to a young lady that he 
 
334 PREACHER PROBLEMS 
 
 would not think of saying when she is looking at him face 
 to face. It is distance that lends enchantment to the ear, 
 and it is this fact that half apologises to the young man 
 for his impudent speech. 
 
 However, I suppose the telephone has come to stay in 
 our American homes. What then must be done about it? 
 Undoubtedly it should be placed under control, just as 
 everything else should be placed under control, so that it 
 will not become an instrument of evil instead of an instru- 
 ment of good. Children should not be allowed to talk 
 indiscriminately through the telephone, any more than to 
 talk indiscriminately face to face with people. There should 
 be a careful guard over all association of this kind, for 
 there is more danger in it than there is in even letter 
 writing, and yet many parents are very careful about the 
 people with whom their children correspond. 
 
 All this must receive the attention of the wise preacher 
 if he expects to cultivate in his community a healthful life 
 in the homes of his people. 
 
 But how shall the preacher deal with these somewhat 
 delicate questions? It is difficult to give specific instruc- 
 tions so as to meet every case, but something in a general 
 way may be suggested that will perhaps be helpful in most 
 cases. 
 
 (1) Let the preacher deliver addresses both to parents 
 and the young men and women of his church and con- 
 munity. In these public addresses he can say some things 
 that he would hesitate to say if he were applying them to 
 an individual case in private. Several of these special ad- 
 dresses ought to be delivered every year while in all the 
 sermons preached throughout the year, the ethical condi- 
 tions involved in the development of a true home life 
 should be emphasised very strongly. 
 
 (2) Occasionally special talks to the young people at 
 
OF HOME TRAINING 335 
 
 exclusively young people's meetings will be very helpful 
 in creating an atmosphere among the young that will 
 largely contribute to the home life which is desirable. 
 Generally these young people are easily impressed, and will 
 be grateful to a faithful pastor who may speak earnest 
 words to them with respect to a true life. I have usually 
 found young people even anxious to be good rather than 
 to be bad. Many of them are constantly engaged in a 
 severe struggle to keep themselves in the line of a worthy 
 Christian life. They will, for the most part, try to take 
 the advice of a preacher who will administer his admoni- 
 tions in the right spirit. But it is useless for him to de- 
 nounce in the pulpit or anywhere else certain habits of 
 the young unless he does it in the right spirit, and at the 
 same time suggests a more excellent way. If the pastor 
 will put these young people to work in the Master's vine- 
 yard, and inspire them with the nobility of this work, as 
 compared with the worthless things on which they fre- 
 quently spend their time and strength, it will generally 
 not be long imtil these young people will be practically 
 free from any temptation to go astray in following the 
 world, the flesh, and the devil. 
 
 (3) In all this matter the preacher will find the main 
 difficulty is with the parents. He will also find that fre- 
 quently a private interview with these parents, with respect 
 to their children, will be necessary in order to meet the 
 case. Sometimes even a private interview will not succeed. 
 However, it is always worth a trial, and if kindly under- 
 taken it will do no harm even if it does no good. Undoubt- 
 edly the preacher must meet the responsibility in some 
 way, for one badly governed family will often inoculate a 
 whole neighbourhood with unruly children and evil con- 
 ditions that are sure to result in a hindrance to the devel- 
 opment of any worthy Christian life, if the final result does 
 
336 PREACHER PROBLEMS 
 
 not come to a complete disaster in all that relates to the 
 best life of the whole community. 
 
 Parents in some way or other must be made to realise 
 the importance of bringing up their children in the way 
 they should go, so that when they are old they will not 
 depart from that way. This is the wisdom of Solomon, 
 and it has never been improved upon since his day. It is 
 just as true now as it was when it was first spoken, and 
 consequently the preacher should emphasise the fact that 
 he will hold parents responsible largely for either the good 
 or evil in the life of their children. When this is done 
 everywhere, when the preacher cannot rest under his 
 responsibility until he has faithfully dealt with this ques- 
 tion in all of its relations, then, and not until then, will 
 there be hope that the future of our American home life 
 will distinctly and emphatically contribute to the best in- 
 terests of our church life, and through the church to the 
 best interests of our whole civilisation. 
 
 It may be well for a moment to consider the relation of 
 home training to the Sunday School. Is it not true to a 
 large extent that many parents feel no special responsi- 
 bility for training their children at home in religious 
 matters, simply because they expect them to receive this 
 training in the Sunday School? I do not wish to be 
 misunderstood at this point; and yet truth compels me to 
 say that the modern Sunday School idea is making it easy 
 for parents to neglect the religious training of their chil- 
 dren at home. This ought not to be so, but that it is so, 
 will not be questioned by any one who has thought seriously 
 upon the matter. When the Sunday School was first 
 inaugurated it was intended to gather up those children 
 who had no homes, or whose home life gave no promise of 
 religious instruction. This was a noble conception, and 
 
OF HOME TRAINING 337 
 
 it at once became popular with those who saw the need of 
 reaching the class for whom the Sunday School was in- 
 tended. But our modern Sunday School embraces the 
 children in the homes of all the members of the church, 
 and the consequence is that instead of the Christian parents 
 of these children instructing them in the Bible at home, 
 they are sent off to the Sunday School to receive this in- 
 struction, and often they are put into classes where the 
 teachers themselves have really no knowledge whatever of 
 the Bible, and are therefore wholly incompetent to teach 
 these children in any way that will contribute to their 
 spiritual development. 
 
 As a matter of fact it is lamentably true that only a 
 comparatively few religious families have even family wor- 
 ship, and in case where this worship is a regular thing, it 
 is often conducted in a way which is of little help to the 
 children, even if it is to the adults who are present. I 
 know of nothing more important in the development of a 
 true religious life in a community than a wise, reverent, 
 and informative family worship. Such a worship should 
 include not only the reading of the Scriptures, in which 
 all the children should participate, but should also include 
 a plain, practical exposition of the Scriptures, especially 
 as relates to conduct; so that the children may have a 
 practical lesson each day from the Word of God to guide 
 them in all their relations to other people. Such a service 
 can be made not only very helpful, but also very interest- 
 ing to the children themselves, if parents will only take 
 the trouble to prepare for such a service. Nor will the 
 whole benefit be with the children. The parents them- 
 selves will receive from such a service a most helpful 
 stimulus for their own spiritual life. Furthermore, such a 
 home training will greatly facilitate the best interests of 
 
338 PREACHER PROBLEMS 
 
 our Sunday Schools, for both parent and child will then be 
 somewhat prepared to participate in a cooperative service in 
 the study of the Word of God, such as the Sunday School 
 very efficiently provides. But until this home training has 
 received proper attention, it will be impossible to make our 
 Sunday Schools what they ought to be. 
 
XXXIII 
 
 THE PEOBLEM OF SOCIETIES IN THE CHURCH 
 
 The multiplication of societies in the church is a marked 
 feature of twentieth century Christianity. The man who 
 heard, in the announcements from a certain pulpit, eleven 
 society meetings for the week, was perhaps justified in 
 asking where the church was in that community. Un- 
 doubtedly, in some communities, at least, the societies of 
 the church occupy the chief place, while the church itself 
 is very much in the background. The fact that these 
 societies are multiplying almost everywhere, instead of 
 decreasing, suggests a problem which calls for very careful 
 consideration, and it is one which the twentieth century 
 minister will have to face, no matter where he may locate, 
 for there is scarcely any place now where a church exists 
 that these societies are not predominant features in the 
 church life. 
 
 Now it is certainly not wise to denounce this tendency 
 until the reason for it is carefully considered. This 
 reason will generally be found in a sincere desire to help 
 the church work. There may be cases where the leading 
 motive is an unsanctified ambition on the part of some 
 church members who wish to manage things in their own 
 way, without much regard for the best interests of the 
 church. But I believe that these cases, if they exist at 
 all, are very exceptional. I think it can be safely stated 
 that an overwhelming majority of such societies are formed 
 for the purpose of meeting conditions in the church life 
 which it is believed cannot be met in any other way. In 
 many places church life becomes stereotyped. The officers 
 of the church are, for the most part, selected from the 
 
340 PREACHER PROBLEMS 
 
 older men, and these are frequently out of sympathy with 
 the young life that is growing up around them. The re- 
 sult is the young people will either cease attending the 
 church altogether or else they must form a society where 
 they can, in some degree, at least, find an opportunity for 
 congenial association and useful, spiritual employment. 
 
 It is readily admitted that this effort of the young 
 people to provide for their spiritual growth and enjoyment 
 is not always productive of the best results. But it is un- 
 questionably an honest effort to meet an imperative need, 
 and it ought to be treated as such by the pastor and church 
 where this effort is made. 
 
 No doubt the Young People's Christian Endeavour move- 
 ment had its origin in some such need or supposed need 
 as has been indicated. This movement has done a great 
 deal of good, but it has not been entirely free from evils. 
 In some places it has practically taken the place of the 
 church, while in others it has absorbed nearly all the young 
 element of the church, and has failed to bring this element 
 into active support of the church itself. These, however, 
 are exceptional cases, and should not be taken as fair repre- 
 sentatives of the Christian Endeavour movement. I think 
 it cannot be successfully denied that the movement as a 
 whole has had a salutary influence upon the church life of 
 the twentieth century ; but all the same the movement needs 
 to be carefully handled, or else in many places it will be of 
 little use to the churches, if not practically a disadvantage 
 to them. 
 
 There is another reason why societies multiply in the 
 churches. Much of our modern church life is stereotyped. 
 Even the services are cold and formal. There is scarcely 
 an exception to this rule. Stereoperfunctity reigns every- 
 where. Many people get tired of this round and round 
 system. They sigh for a change. Human nature cannot 
 
OF SOCIETIES IN THE CHURCH 341 
 
 stand a strain of this kind for any length of time. There 
 must come an end to it, and consequently a movement is 
 started in the church to organise a society where some 
 things will be considered that the church as a whole regards 
 with indifference. Usually this effort ends in the forma- 
 tion of a new society, and so the multiplication of societies 
 goes on, almost ad infinitum. 
 
 Now it must be admitted that much of this tendency is 
 an evil. Nor should it be encouraged unless it is impossi- 
 ble to bring the whole church into line with the things 
 that ought to be accomplished by it. The church itself 
 is the pillar and support of the truth. It is declared in 
 the Scriptures to be the body of Christ, and it is, therefore, 
 the only legitimate organisation through which the work of 
 Christ can be accomplished on this earth. I know what 
 will be said in reply to this. It will be said these church 
 societies are not outside of the church, but in it, and are, 
 therefore, simply parts of the church itself. To a cer- 
 tain extent this is undoubtedly true, but there is a sense in 
 which these organisations may become rivals of the church, 
 and it is precisely this danger to which I am calling atten- 
 tion. I am well aware of the fact that this is the day 
 of organised effort in every enterprise and that, therefore, 
 these organisations in the church must be regarded as helps 
 rather than hindrances. But this statement begs the 
 whole question. Even allowing that these organisations 
 are started with the best intention, it does not follow that 
 they are best for the church, nor is it certain that this is 
 the best way to meet any diflBculty that may arise in our 
 church life. If the same enthusiasm which is expended 
 in organising and carrying forward these separate organisa- 
 tions could be manifested in improving the church life 
 as a whole, is it not probable that these separate organisa- 
 tions would not be needed at all ? But however this may 
 
342 PREACHER PROBLEMS 
 
 be, it is evidently improper to multiply societies in the 
 church for everything that needs to be done. The 
 twentieth century preacher, when he learns how to use 
 every member of his church wisely and well, will have 
 no need for these numerous societies which just now 
 seem to be so fashionable in nearly every community. 
 When the church itself shall be used for the purpose of a 
 vital and interesting public service, and helpful devotional 
 exercise, and at the same time provides definite work for 
 every member of the church to perform, under the direction 
 of the church officers, there will then be no need for any 
 of the societies that are now occupying such prominent 
 places, to say nothing of the multiplication of these so- 
 cieties which has become so prominent a feature of twen- 
 tieth century Christianity. 
 
 It may be said that my ideal church cannot be realised 
 in the present day. Probably this is true. I am fearful 
 that it is altogether too true. Nevertheless, it is worthy 
 of an honest effort on the part of every twentieth century 
 preacher to solve this problem of church life in a sane 
 manner, and this, I believe, can be done only when the 
 church itself is made the central and authoritative organ- 
 isation for all Christian worship and work. 
 
 However, until the ideal is reached, it may be possible 
 to use subordinate organisations within the church so 
 that they will help to reach the ideal which is set in the 
 'New Testament Scriptures. But if such organisations are 
 admitted at all, they should always be what they claim to 
 be, subordinate, and should therefore be in subjection to 
 the church, and under the control of the proper officers of 
 the church. When this is not the case there is constant 
 danger that these societies may become centres of dis- 
 integration instead of centres of unification and strength 
 to the church. 
 
OF SOCIETIES IN THE CHURCH 343 
 
 Of course the preacher must be guided in such matters, 
 as in all other things, first of all by his New Testament, and 
 certainly by that sanctified common sense which is always 
 an important factor in the management of the affairs of 
 the church. No very hard and fast lines can be drawn 
 with respect to these societies to which attention has been 
 called. What may be good for one community may be an 
 evil in another. Environment in this respect, like in every 
 other matter, must be taken into account; and just here is 
 where the preacher will need all of that sanctified common 
 sense which is always and everywhere so important a factor 
 in a successful ministry. 
 
 At the same time I cannot emphasise too strongly the 
 importance of bringing the church up to that beautiful 
 ideal described in the fourth chapter of Ephesians. In 
 this ideal church "The whole body fitly joined together, 
 and compacted by that which every joint supplieth, accord- 
 ing to the effectual working in the measure of every part, 
 maketh increase of the body unto the edifying of itself in 
 love.'' Here we have a church described which is an 
 organism rather than an organisation. It is presented 
 under the figure of the human body, and is practically the 
 same description as found in the twelfth chapter of First 
 Corinthians. In both cases this body of Christ is self- 
 edifying. It contains within itself every element neces- 
 sary to successful development, under the great head of 
 the church, viz., Jesus Christ our Divine Lord. 
 
 At present, however, this beautiful ideal church is per- 
 haps not realised in any community in all its perfection, 
 and until it is realised, it may be necessary to use societies 
 in the church as crutches upon which the lame and im- 
 potent churches of the present day can be supported, and 
 from this point of view a reasonable number of societies 
 may be partially justified, but certainly none of these so- 
 
344 PREACHER PROBLEMS 
 
 cieties ought to exist if the churches themselves were what 
 they ought to be. 
 
 Let us take a single illustration, and this will suffice to 
 make my meaning clear. It has come to be fairly well un- 
 derstood that Free Masons, Odd Fellows, and like societies, 
 which are outside of the church, are actually more efficient 
 in taking care of their members than the church is. Now 
 what would be the result if the church of Jesus Christ 
 should everywhere be the first on the ground when there is 
 need of help with respect to any of its members? Un- 
 doubtedly in such a case the influence of the church would 
 be immeasurably increased. It is a sad fact that in most 
 instances of this kind the church lags behind even the 
 societies of the world, and often does not appear upon the 
 scene at all in any helpful way. 
 
 Now this is certainly not according to the mind of Christ, 
 and if the church, as a body, acting together, will not do 
 the work that needs to be done, surely no one ought to 
 object to any combination of members of the church who 
 will do something of what the church itself, as a whole, 
 ought to do in order to meet the very purposes for which 
 it exists in the world. 
 
XXXIV 
 
 THE PROBLEM OF CHURCH MUSIC 
 
 Is it paradoxical to say that the most inharmonious thing 
 in church life is that which is supposed to be the most har- 
 monious? It has almost passed into a proverb that the 
 choir of a church is always a storm-centre from which 
 proceeds a considerable amount of lightning, even if this 
 should not be accompanied with volleys of thunder. These 
 discords in the choir can scarcely be regarded as equivalent 
 to the discords which occur in all well-composed music in 
 order to relieve the monotony. The discords of a choir do 
 not generally confine themselves to the choir alone. These 
 discords are sure to get into the church, and very fre- 
 quently, instead of relieving monotony, they create it 
 throughout a whole community, because there is so much 
 talk about what the choir says and does that very little else 
 is heard, and especially is this the case where the church is 
 located in a small town or village. In such a place the 
 choir becomes a potent influence in giving tone to the social 
 life, and this tone is usually controlled by the dominating 
 note of discord. 
 
 Now this is no fancied picture of the modem choir; it 
 is a faithful delineation of the real thing as it exists in 
 many communities. It is only right to say that there are 
 not a few exceptions to this general rule. In some places 
 the choir is a blessing to the church, and an educator of the 
 people generally. It helps to raise the standard of music 
 in the community ; it emphasises the importance of culture ; 
 it accentuates the value of musical training, and demon* 
 
 345 
 
346 PREACHER PROBLEMS 
 
 strates the power of the human voice to give expression to 
 holy emotions and spiritual aspirations through the de- 
 lightful service of song. But it may be said, without the 
 fear of contradiction, that this is exceptional in the case of 
 choirs. For the most part these choirs are anything but 
 beneficial in the development of either piety or efficiency, 
 if they are not altogether a real disadvantage to the best 
 interests of the church. What, then, must be done? At 
 least one of three things. 
 
 (1) A choir may be selected from the members of the 
 church, with due respect to the religious character of each 
 person who is invited to become a member of the choir. 
 In no case is it either good policy or good religion to invite 
 outside parties, or to hire outside help of any kind to sing 
 in the church, or in any way to become responsible for 
 the church music. The moment this is done, the whole 
 matter of the church music becomes largely a mere pro- 
 fessional performance ; for usually the secular element will 
 predominate in the choir and practically pervert the sing- 
 ing from a worshipful purpose to that of a purely musical 
 entertainment. However, if all the members of the choir 
 are members of the church, or at least members of some 
 church, it is possible to use a choir for leading the music 
 so as to promote rather than hinder devotional feeling. 
 OBut this whole matter of the choir needs the most careful 
 and prayerful attention of the pastor and the ofiicers of 
 the church. In no case must the matter be left without 
 the superintendency of the official board, for the moment the 
 choir is allowed to take its own course, without oflBcial di- 
 rection from the church, that moment will it become a 
 menace to the peace and harmony of the congregation, as 
 well as an obstacle in the way of spiritual growth. Hence 
 I cannot too strongly recommend that all members of a 
 church choir shall be real Christians, and generally they 
 
OF CHURCH MUSIC 347 
 
 should be members of the church where they sing. Out- 
 side elements will almost invariably become centres of 
 weakness, and these should be avoided if possible in the 
 formation of a choir for the purpose of leading the service 
 of song in public worship. 
 
 (2) A much better way than is usual in most churches 
 is to select some of the best singers of the church and 
 place them together, where they can have a controlling in- 
 fluence in leading the music. In this way they will be able 
 to help the members of the congregation generally in sing- 
 ing the songs selected, and in time they will educate the 
 people up to a better standard of church music. But both 
 the organist and the singers should be Christians of un- 
 doubted character, for if they are not, the conspicuous place 
 which they are invited to occupy will only emphasise any 
 defects in. the character which they are known to possess. 
 Unworthy people in a choir will be just as readily repro- 
 bated by the church attendants as will be the case of an 
 unworthy minister in the pulpit, though in the former case 
 much less may be said about the matter than in the latter 
 case. However, the public will always form its own esti- 
 mate of people who are singing the Gospel, as well as in the 
 case of those who are preaching the Gospel. When singers 
 are using some of the most beautiful and sacred words of 
 hymnody, while their lives are known to be a direct contra- 
 diction of the words they are singing, it is impossible to 
 make such singing helpful to those who hear. A lie uttered 
 in the choir is even worse, if possible, than a lie uttered 
 in the pulpit. It is bad enough to tell a lie anywhere, but 
 it seems to me it only adds to the iniquity of the thing 
 when we set music to it and sing it. 
 
 (3) Perhaps the best way after all to provide for the 
 singing that is needed in our churches is to employ a 
 precentor who shall stand before the congregation and lead 
 
348 PREACHER PROBLEMS 
 
 the singing, either with or without an organ. This pre- 
 centor may be either a man or a woman, but in either case 
 the voice must be controlling, so that the whole congrega- 
 tion may be easily led. Occasionally in some instances a 
 good cornet player may take the place of a precentor, if 
 such a player can be found in the church. But no matter 
 whether it be the human voice or instrument that leads, 
 the whole congregation should be urged to take part in the 
 song service; and when the songs and music are selected 
 with a view to spiritual worship, rather than to exhibiting 
 the musical talent of the singers, .little diflSculty need be 
 experienced with the average congregation in producing a 
 helpful public service. 
 
 But the selection of both the songs and the music is of 
 great importance. Many of the songs now used in the 
 public services of the churches are really unworthy of any 
 place in church hymnody. Some of these songs are actu- 
 ally not much better than boastful expressions of a piety 
 which has no place in the development of a religious char- 
 acter whose fundamental motive is supplied by that teach- 
 ing of Christ which says, " He that humbleth himself shall 
 be exalted." Think of any humble, self-restraining soul 
 singing in real earnestness that, when the saints are num- 
 bered in the everlasting Kingdom, he will certainly be 
 there. All such songs ought to be at once expunged from 
 our hymn books. Indeed, the church needs no greater 
 service than that which would use the scissors vigorously 
 with respect to a large number of h3rtnns which have become 
 canonised in our modern hymn books. 
 
 Much of the music which is used in our song service also 
 needs to be remanded to the Codex expurgatorius. Doubt- 
 less our Sunday Schools are responsible for both the words 
 and music of many songs that are now sung in the public 
 worship of the churches. The children are taught to sing 
 
OF CHURCH MUSIC 349 
 
 what is called lively music, but which is really no music at 
 all, but a sort of jingle with which the children keep time, 
 and scream out something at intervals between the time 
 beats, without making the first semblance of music for 
 either the head or the heart. The whole thing is practically 
 a burlesque on the very name of song, and certainly ought 
 never to be transferred from the Sunday School into the 
 church, even if allowed to remain in the former for at least 
 a time. However, I do not believe that such music or songs, 
 as are very generally used in our Sunday Schools, should 
 have a place even there, to say nothing of a place in the 
 churches. But whether this view of the matter be correct 
 or not, so far as the Sunday School is concerned, it certainly 
 is true and ought to be strongly emphasised, so far as the 
 church is concerned. The crying need of our song service 
 in the churches is a more dignified, earnest, and spiritual 
 worship. We need to " sing with the spirit and with the 
 understanding," and we certainly do not need to sing in the 
 hop-skip-and-jump style of much of our modern church 
 music. In many places the old chorals have gone into dis- 
 use, while the new style has practically usurped the place of 
 all worshipful strains such as ring through every note of 
 Old Dundee, Uxbridge, and Old Hundred. 
 
 But there is another side to this matter. If I were to 
 attempt to indicate in a brief sentence what I believe to be 
 the greatest hindrance to a real spiritual worship in the 
 public services of the churches, I would say that it is the in- 
 troduction into the worship of a song service which is chiefly 
 controlled by a music standard rather than by a Scriptural 
 standard. There are usually in every community a certain 
 number of music experts, and these are wholly dissatisfied 
 with any musical performance in the churches which does 
 not in some degree at least satisfy their taste. Now it 
 often happens that these music experts are not members 
 
350 PREACHER PROBLEMS 
 
 of the church at all, and even where they are members they 
 are so dominated by their musical ideals that ordinary sing- 
 ing is almost painful to them, even if they can endure it at 
 all. This fact at once creates a conflict between taste and 
 worship, and this conflict often results in subordinating 
 the worship in order to meet the standard of these experts 
 and satisfy their music taste. 
 
 Now, this is the fatal rock on which many churches are 
 practically wrecked. These musicians or cultivated sing- 
 ers are usually few in numbers when compared with the 
 whole church ; but the whole church is subordinated to the 
 wishes of these music experts, and while the song serv- 
 ice will now meet their requirements, it misses largely a 
 majority of the people who are in attendance. 
 
 I am well aware as to what will be said in reply to all 
 this. It will be said that a fine class of music in the 
 church will be educational, and will do much to raise the 
 standard of music in the church. This is no doubt true 
 to a certain extent, and if a very high class of music is 
 necessary in a church, undoubtedly some apology can be 
 made for giving up the church music into the hands of 
 those who are competent to teach the high-class music to 
 be desired. But is such music, as is here indicated, really 
 needed in our church services ? I certainly do not advocate 
 a low standard of church music in order to spiritual wor- 
 ship. I do not think it helps that worship when the music 
 is mostly a discord. Nevertheless I am convinced that 
 there is a happy medium which may take the place of both 
 the extremes to which attention has been called. A difficult 
 and classical style of music is not at all necessary in order 
 to have a very high class of music. Simplicity in this 
 respect is just as necessary in order to spiritual worship as 
 the simplicity that is in Christ is necessary in order to 
 make the world realise his true greatness. The truest 
 
OF CHURCH MUSIC 351 
 
 eloquence is always manifested through the simplest lan- 
 guage, and the noblest music that has ever been sung in 
 the churches is that which may be readily sung by the 
 humblest followers of Christ. I am not, therefore, plead- 
 ing for a song service which lacks dignity, because it 
 violates every acknowledged rule of good singing, but I 
 am pleading for a song service simple enough for every one 
 to use, and at the same time not violate any of the im- 
 portant rules of music. I do not wish anything introduced 
 into the churches that would represent Oliver Wendell 
 Holmes' organ grinders, where he says : 
 
 You'd think they were crusaders sent. 
 
 From some infernal clime, 
 
 To pluck the eyes of sentiment, 
 
 And dock the tale of rhyme. 
 
 To crack the voice of melody, 
 
 And break the legs of time. 
 
 No doubt a considerable portion of the singing in our 
 churches both "cracks the voice of melody" and "breaks 
 the legs of time," but as bad as this is, it is not much 
 worse than a mere musical performance which has no heart 
 behind it, and which is purely a musical entertainment 
 rather than a worshipful expression of the soul's deepest 
 emotions with respect to spiritual things. 
 
 Looking at the matter from any point of view, it is 
 evident that the preacher of the twentieth century will 
 have his work cut out for him when he attempts to deal 
 with the music problem of his church. Nevertheless, he 
 must deal with it, if the song service is to be made helpful 
 in developing the devotional life of his people, and the 
 sooner he deals with it from the spiritual point of view, 
 the better it will be for the success of his ministry. 
 
THE PKOBLEM OF EVANGELISM 
 
 A CHURCH without the evangelistic spirit is practically 
 a dead church. The first command in the great commis- 
 sion which Jesus gave to his Apostles is to " Go into all 
 the world and preach the Gospel to every creature." The 
 Gospel message must be declared to the people if they are 
 to be saved, for "the Gospel is the power of God unto 
 salvation to every one that believeth." But the Gospel can- 
 not be preached to the nations unless the evangelists go to 
 these nations and carry the good news to them. But how 
 can these evangelists go except they be sent? This is the 
 Apostle Paul's final conclusion with respect to the impor- 
 tant matter of evangelising the world; and this at once 
 throws the responsibility back on the church as the organ- 
 ism through which this great work must be accomplished. 
 
 Every preacher should, therefore, make his church a 
 centre of evangelistic fervour and power, sending out the 
 Gospel message into every nook and corner of his parish, as 
 well as supporting every effort to carry the good news to 
 the uttermost parts of the earth. Nothing short of this 
 high enthusiasm for souls will meet the responsibility of 
 any church that claims to be a factor at all in the great 
 work of converting the world to Christ. 
 
 But this very important work, this imperative work, calls 
 for the greatest care in the selection of men to do it, as 
 well as in the selection of methods by which it is to be 
 accomplished. To do the work of an evangelist is to rise 
 to the highest power of service, and no one can do this 
 
OF EVANGELISM 353 
 
 work who has not special qualifications for it; and among 
 these qualifications must be reckoned the wisdom which is 
 from above, which is " first pure, then peaceable, gentle, 
 easy to be entreated, full of mercy and good fruits, without 
 partiality and without hypocrisy." Parts of this general 
 description should receive special emphasis, for no preacher 
 of any kind needs this wisdom from above more than does 
 the evangelist who practically stands between the dead 
 and the living in seeking to save the lost. He should, 
 therefore, have first of all a clear conception of what the 
 message is he is to preach. There should be no confusion 
 in his mind as to what the Gospel really is, and he should 
 preach this Gospel with all the power he possesses, as well 
 as rely upon that divine help which is promised to every 
 faithful minister of the Gospel. 
 
 It may be said, I think, without the fear of contradic- 
 tion, that the last twenty-five years have developed a new 
 species of evangelism as compared with previous years in 
 the history of the church. Perhaps no one is more re- 
 sponsible for this new development than the late D. L. 
 Moody. Both in this country and in England, he and Mr. 
 Sankey, in their day, led the forces of this new evangelism. 
 It is therefore worth while to consider in what respects 
 these men secured the marked success which attended their 
 evangelistic services. Looking at the matter from simply 
 the human side, I think it may be safely affirmed that their 
 success depended upon at least the following facts: 
 
 (1) All of their arrangements were characterised by 
 good business management. They never commenced work 
 at a place until they had carefully surveyed the whole field 
 and planned wisely with respect to organisation. They 
 practically assumed that the Lord is always ready to do his 
 part, and the only difficulty in the way of success is to be 
 found on the human side, not on the divine side. Con- 
 
354 PREACHER PROBLEMS 
 
 sequently, they were careful to arrange everything in a 
 businesslike manner before beginning their work, and then 
 after beginning, they never lost sight of good business 
 methods. 
 
 Now this is evidently a very important matter. There 
 is a certain side of Christian work, and especially evan- 
 gelistic work, which calls for the wisest and best arrange- 
 ment of forces, and nothing will insure success more readily 
 than careful attention to the matter of good business 
 methods. Perhaps the old notion that somehow or other 
 God will bless any kind of evangelistic work, no matter 
 how imperfectly done, is one of the reasons why evangel- 
 istic work was not very successful prior to the time of the 
 Moody and Sankey meetings. 
 
 (2) So far as the preaching was concerned, the success 
 of Mr. Moody depended largely upon his appreciation of 
 the real purpose of the Gospel. He evidently gave very 
 little attention to the mere education of men. His whole 
 purpose in preaching was to save men, to make them realise 
 the need of a Saviour, and to point them to that Saviour 
 as the source of all life and blessedness. He did not deal 
 in " glittering generalities " about a " Christian civilisa- 
 tion," a " high culture," or a " scientific harmony of 
 things." Nor did he for a moment trust a legal self-right- 
 eousness; but he thundered the anathemas of the law 
 against all ungodliness, and then showed the only way of 
 escape, viz., that by the blood of Jesus. This gave his 
 preaching a pointed, present, and emphatic application and 
 made every man feel that he was not only personally ad- 
 dressed, but that he was also personally responsible to lay 
 hold of the offers of mercy which are so graciously proposed 
 in the Gospel. 
 
 It is not wonderful at all that this direct preaching, in 
 precisely the line of the purpose of the Gospel, produced 
 
OF EVANGELISM 355 
 
 the very results which were found to follow Mr. Moody's 
 ministry. The people for a long time had been entertained 
 by tropes and figures; they had been stuffed with science 
 and saturated with literature; they had been entertained 
 with discourses on the " perfection of human nature," " the 
 mighty progress of the race," and the " grandeur of our 
 civilisation," and many had come to conclude that sin is a 
 myth and unrighteousness only a slight irregularity which 
 will be rectified by and by when, in the struggle of life, the 
 doctrine of the survival of the fittest has been fully canon- 
 ised in the popular faith. Mr. Moody's preaching smashed 
 right through these vain conceits of half-informed sceptics 
 and latitudinarian ministers, and, what is still worse, self- 
 conscious hypocrites who had stolen the livery of Heaven 
 in which to serve the devil. 
 
 (3) Another important element of success in Mr. 
 Moody's preaching was the prominence he gave to Scripture 
 reading. He was probably not a very safe exegete. He 
 certainly had very little knowledge of the laws of hermeneu- 
 tics. It is probable that some of his teaching was far from 
 satisfactory when tested by the acknowledged canona of 
 criticism. I think it quite likely his theology, if he had any, 
 was not always in harmony with the high position which 
 he gave to the Bible ; nevertheless the people very generally 
 forgot his crudities in the presence of his overtowering 
 faith in God's eternal truth. It was not so much what was 
 learned at his Bible meetings that was important, as that 
 the meetings were actually held and the Word of God mag- 
 nified as the lamp to our feet and the light to our pathway. 
 In the vain speculations of a half-earnest pulpit, the im- 
 portance of God's Word had been largely lost sight of, and 
 with this degeneracy had come the corresponding weak- 
 ness in spiritual life and activity which must always neces- 
 sarily follow. Mr. Mood/s effort was to cut loose from the 
 
356 PREACHER PROBLEMS 
 
 shallow nonsense with which the souls of men had been 
 fed, and then to urge upon the people the importance of 
 receiving the " unadulterated milk of the Word " that they 
 might grow thereby. With him there was no higher appeal 
 than the plain teachings of the Bible, and whether he was 
 always consistent with this faith or not, he made the im- 
 pression upon the people at any rate that the Word of 
 God is the only source of authority in religious matters. 
 This at once gave dignity, warmth, and power to all his 
 utterances, and made his preaching, which otherwise would 
 have been commonplace indeed, almost irresistible before 
 the vast audiences he addressed. In fact so prominent a 
 feature was this in his ministry that his style was dogmati- 
 cal to excess, and would scarcely have been endured had it 
 not been for the abundant evidence he gave of the sincerity 
 and the unselfishness with which he laboured. But even 
 these considerations would not have redeemed his style 
 from just criticism, had he not constantly assumed to speak 
 only as the oracles of God. 
 
 In this respect he furnished a lesson to the preacher of 
 the twentieth century. Undoubtedly the modern pulpit 
 would be greatly benefited by substituting the Word of God 
 for the thin sentimentalisms and the stupid platitudes 
 about the beauties of science, and the glories of human 
 achievement which furnish the staple of so much preaching 
 in these days. The people have been fed upon this in- 
 sipid stuff until almost any other thing is relished by them; 
 but when they are called to the earnest pleadings of God's 
 Word, to its solemn sanctions of right and fearful denuncia- 
 tions of wrong, it is not strange that a great awakening is 
 almost sure to follow and that many will cry out "What 
 must we do to be saved?" In view of these facts ought 
 we not more and more to believe in that Scripture which 
 says, " He that hath my Word, let him speak my Word 
 
OF EVANGELISM 357 
 
 faithfully. What is the chaff to the wheat? saith the 
 Lord." 
 
 (4) Another important element of Mr. Moody's success 
 will be found in the fact that he fixed for the sinner with 
 definite certainty the time when he would be accepted of 
 God. This had been a grave fault with many of the old 
 methods among revivalists. The old style was to bring the 
 sinner to the mourners' bench and then labour with him 
 from time to time, until he himself was satisfied that he 
 had *' gotten through," to use the phraseology adopted by 
 the workers in such meetings. This often left the sinner 
 in constant doubt as to his actual situation. He realised 
 that he was a sinner; he knew he wanted to be saved; he 
 was quite well satisfied that Jesus is the Saviour of sinners ; 
 but somehow or other he could not fix the time when he was 
 certainly accepted. He was told to consult his feelings; 
 but he found these variable and wholly unreliable in a 
 matter of so much importance. Hence he was left as a sort 
 of pendulum swinging between his hopes and his fears, now 
 on one side, and now on the other, until after becoming 
 weary of the struggle, he turned away from the whole thing 
 in disgust, and often became a confirmed infidel. 
 
 Mr. Moody preached that the sinner may have rest im- 
 mediately; that there need be no agonising about the 
 matter; that the sinner's salvation is already secured, and 
 all that is necessary on his part is to reach forth his hand 
 and appropriate it. He need give little or no attention to 
 feeling ; his own subjective state has nothing to do with his 
 acceptance, if only his faith in Christ is firmly fixed; for 
 the moment he trusts in Jesus, that moment is he assured 
 that his sins are pardoned and his name written in the 
 Lamb's book of life. 
 
 Now the theology and soteriology of this view of the 
 matter may not be entirely satisfactory to one who under- 
 
358 PREACHER PROBLEMS 
 
 stands the whole plan of salvation and the government of 
 God; but it was a great improvement upon the old way of 
 treating the sinner by making him believe that he could, 
 by a sort of lengthened penance at the mourners' bench, or 
 in some other way, propitiate God, and thereby secure 
 pardon simply on the ground that God will, after a while, 
 be merciful to the sinner, if the sinner will only patiently 
 wait God's good time and pleasure. 
 
 (5) No doubt the singing of Mr. Sankey had consider- 
 able influence in giving popularity, and even contributed a 
 certain amount of power, to Mr. Moody's meetings. This 
 was especially the case with these meetings in England. 
 The Sankey singing was practically a new departure as re- 
 gards the service of song in evangelistic work. It had a 
 certain amount of novelty in it, and was, therefore, attrac- 
 tive simply because it was outside of the ordinary course 
 of things. 
 
 His method has been followed by nearly all modern 
 evangelists, and consequently the singing of solos, quar- 
 tettes, and lively hymns, set to music of easy comprehen- 
 sion, may now be regarded as a sure accompaniment of all 
 evangelistic efforts under the direction of what are known 
 as popular evangelists. 
 
 As I have already spoken freely with respect to the use 
 of hymnody in public religious services, I need say nothing 
 more now than to point out the fact that while these popu- 
 lar hymns and somewhat trivial music may have a sort of 
 present attractiveness, and even influence for good upon 
 the great audiences usually assembled in evangelistic serv- 
 ices, at the same time it ought to be stated with emphasis 
 that the final effect of such singing is very generally for 
 evil rather than good. It is like trying to build up the 
 system with an attractive food which is relished by the 
 appetite but gives little or no strength, and unfits the sys- 
 
OF EVANGELISM 359 
 
 tern and taste to receive that which is actually nourishing. 
 It is like literature of the sensational kind, which, while it 
 pleases for the moment, never fails to vitiate the taste for 
 that which is helpful in developing a normal intellectual 
 growth. 
 
 (6) After all, it may he said that the success of Mr. 
 Moody's meetings, as well as the meetings of other modern 
 evangelists, may be traced to the cooperation of the various 
 evangelical churches. Nothing emphasises the impor- 
 tance of the federation of the churches more than the 
 value of cooperation in evangelistic work. Without such 
 cooperation Mr. Moody's work would have been a failure. 
 It is equally true of all modern evangelists. When these 
 evangelists are working specially for certain denomina- 
 tional churches, the cooperation of these churches is ab- 
 solutely essential to any worthy success. Indeed, as the 
 union of God's people is absolutely necessary in order that 
 the world may believe that Jesus is sent of the Father, it 
 would seem that in the providence of God, revival meetings, 
 such as were held by Mr. Moody and evangelists that have 
 followed him, are intended to be practical illustrations of 
 the power of cooperation in converting the world to Christ ; 
 and in this respect the evangelism of the present day is 
 worth all it costs, though in some respects it needs to be 
 very vigorously reformed before it can accomplish the work 
 which must be done in order that the whole world may be 
 saved by the Gospel. 
 
 (7) It will scarcely be denied that these revival meet- 
 ings reach some people who would perhaps never be touched 
 by the regular minister of a place. Indeed, this is, or 
 ought to be, the main purpose of evangelistic work. It is 
 to reach the unsaved who are either locally outside of the 
 opportunities of the pastor or who are not easily influenced 
 by him. There is no doubt about the fact that Mr. Moody's 
 
36o PREACHER PROBLEMS 
 
 meetings in England accomplished a good work in this 
 respect. The conversion of such a man as Professor Drum- 
 mond was worth all the Moody meetings cost, if nothing 
 else had been done, as it is highly probable that Professor 
 Drummond would not have been converted at all through 
 the ordinary church services with which he was familiar. 
 
 It is also true that in many places even in church com- 
 munities, churches may be found where there is no regular 
 pastor at all; and in such places wise evangelistic services 
 may revive the cause and even prepare the way for the loca- 
 tion and permanent usefulness of a regular preacher. But, 
 after all, it must be understood that purely evangelistic 
 services should usually be planned with a view to reaching 
 communities that have no regular pastors, for this is un- 
 doubtedly the Scriptural idea of the travelling evangelist, 
 though the evangelist of the New Testament performed 
 certain ofiBcial duties, such as setting the churches in order, 
 that are not recognised at present as duties at all belonging 
 to his office. 
 
 Having now noticed briefly some of the advantages of 
 modern evangelism, I will conclude what I have to say on 
 the subject by indicating some evils attending evangelistic 
 meetings and also some improvements that ought to be 
 made in order that revival meetings may reach their highest 
 usefulness in modern religious work. 
 
 (1) The whole Gospel must be preached. Most evan- 
 gelists deal faithfully with the subject of sin. They preach 
 that men are sinners and therefore cannot be saved with- 
 out the pardoning mercy of God. They also preach that 
 Jesus is the Saviour of sinners, and that it is only through 
 Him that the sinner can secure the pardon of his sins. But 
 they generally fail to tell the sinner in biblical style just 
 how he is to receive remission of sins. After convincing 
 him that he is a sinner and that Jesus is his Saviour, they 
 
OF EVANGELISM 361 
 
 then tell him that the moment he believes in the Saviour 
 that moment does he receive the pardon of all his past sins. 
 But the sinner often does believe in Jesus, fully realises that 
 he does believe in him, and yet somehow or other he thinks 
 that his sins are not yet pardoned. Now the Gospel method 
 is much better when the whole of the Gospel is preached. 
 It is undoubtedly right to preach that men are sinners and 
 that Jesus is the only Saviour of sinners, but it is also most 
 important to tell these sinners just how their Saviour saves 
 them. This the Apostles of Jesus Christ never failed to 
 do, and yet the exact language of the Apostles is nearly al- 
 ways suppressed by many modern evangelists, and con- 
 sequently the apostolic method of giving assurance to the 
 sinner, as regards both time and place with respect to his 
 salvation, has practically lost its efficiency, by leaving out 
 some of the conditions of the Gospel where they are ex- 
 pressed in the New Testament. In this way one of the 
 strongest features in apostolic evangelism is practically 
 completely ignored in much of the evangelism of the 
 present day. 
 
 (2) But a still more objectionable feature, if possible, 
 of modern evangelism, is the use which is made of prayer. 
 Now I do not wish to be misunderstood at this point. I 
 have the very greatest confidence in the power and efficacy 
 of prayer. No one can emphasise too decidedly the im- 
 portance of prayer as a means of Christian growth, and as 
 a help in all our work for God. Nevertheless, we cannot 
 give our assent to such a perversion of prayer as is all too 
 evident in modern revivalism. But I have less respect for 
 this perversion of prayer as I find it under the administra- 
 tion of Mr. Moody, because much of Mr. Moody's preaching 
 was in direct antagonism to his theory of conversion. He 
 preached a present salvation. He preached that the sinner 
 is responsible to God for the manner in which Jh^ treats 
 
Z(>2 PREACHER PROBLEMS 
 
 the Word spoken. He preached that the Gospel is the 
 power of God unto salvation, and relied upon the cross as 
 that by which the world is to be crucified to the sinner, and 
 the sinner to the world. And yet, he turned away from 
 this plain. Scriptural teaching to the very foolish fancy 
 that the sinner can do nothing, after all, until God shall, 
 in some mysterious way, by special interposition, lead him 
 to a knowledge of Christ. Hence prayer was substituted 
 for obedience ; the Throne of Grace was called into requisi- 
 tion to take the place of definite action on the part of the 
 sinner. Thus the Gospel plan was perverted, and the sin- 
 ner at last left to the unscriptural doctrine that God will 
 save him simply in answer to prayer. 
 
 But this doctrine has an almost ludicrous side. It leads 
 to excesses which become ridiculous, even in the eyes of 
 those who practise them. Think of having two or three 
 hundred requests for prayers, and reading them to a large 
 audience from slips of paper, and then some one to bear 
 these requests before the Throne of Grace! Think of 
 this as a serious matter in the light of Scriptural teaching, 
 and who does not see at once that it is an entire perversion 
 of one of the most important privileges vouchsafed to the 
 Christian? I do not say that we may not carry the re- 
 quests of our friends upon our prayers to God, but what I 
 do say is, that we cannot do this in a public manner, and 
 in the businesslike style with which it is done in revival 
 meetings, without destroying all seriousness in reference to 
 the whole matter. 
 
 Furthermore, this method is misleading, and is there- 
 fore constantly making infidels. It might be sufficient to 
 say it is well known that many of these requests are not 
 answered, and therefore the effect on the mind is that the 
 promises of God have failed. But the real truth is, there 
 are no such promises as are here relied upon. Passages of 
 
OF EVANGELISM 363 
 
 Scripture relating to the efficacy of prayer are quoted to 
 support this method, but these are as clearly misapplied as 
 that the method grows out of a false view of the divine 
 government. But I will not insist upon this point. 
 
 It misleads in calling the sinner's attention to the wrong 
 thing. He should be pointed to Christ, he should be ex- 
 horted to trust in him ; and when he exercises this trust, he 
 should immediately obey him. But, instead of this, he is 
 told to trust in Christ, that this is all-sufficient ; and in or- 
 der that he may trust in Him with a saving faith, prayers 
 are offered on his behalf. Then, in answer to these prayers, 
 the sinner is made to realise that he is accepted of God. 
 Now, all this is not only unscriptural, but is positively a 
 perversion of the Gospel plan of salvation, and it is be- 
 cause this is so that I enter my solemn protest against the 
 whole proceeding. 
 
 But I may be asked. Shall we not pray for sinners, and 
 may they not even pray for themselves? I answer, un- 
 hesitatingly. Yes. Both of these may be done, and yet save 
 the Gospel from the shame to which it is exposed by modem 
 revivalism. The church should pray for the world, but 
 certainly not when they are refusing to do what the Gospel 
 plainly commands them to do. God is a God of order, and 
 not of confusion. He has appointed specific means for 
 specific ends. To illustrate : In the natural world, He has 
 appointed light as a medium of sight, and nothing else can 
 take its place. He has appointed water to quench thirst, 
 air for the lungs, and food for the body ; and these cannot 
 be dispensed with, or other things substituted, VTithout seri- 
 ous consequences. Shall we say that He is less orderly in 
 his moral government ? Must we accord to Him the highest 
 intelligence in physical things, in arranging the symmetry, 
 adaptation, and harmony of all things in nature, but 
 when we come to the kingdom of grace, believe that he 
 
364 PREACHER PROBLEMS 
 
 has left everything in confusion? Can we in truth think 
 that our Heavenly Father could possibly act in this way? 
 As a fact, we know that He does not act in this way. He 
 has ordained the Gospel as his power to the salvation of 
 men; this must be preached faithfully as his means to turn 
 men from darkness to light, and nothing else can be sub- 
 stituted for it. Furthermore, this Gospel has specific con- 
 ditions, which must be accepted; and nothing else can be 
 substituted for these without perverting the whole Gospel 
 plan. Prayer, specifically, belongs to the Christian, is an 
 institution of the church, and is a means to help the Chris- 
 tian in his struggles to overcome. But modern revivalism 
 has put prayer out into the world, which is an entire per- 
 version of Heaven's order. 
 
 (3) Another objectionable feature is what may be ap- 
 propriately called the overdoing of the human element 
 in the matter of influence. The evangelist himself is often 
 not far removed from a hypnotist. I do not say that 
 he is conscious of this. I certainly do not wish to be 
 understood as charging him with an attempt at using an 
 unworthy influence. He may be thoroughly conscientious, 
 and he may have a gift which helps to fit him for his work, 
 provided this gift is wisely used. But it cannot be denied 
 that much of our evangelism of the present day comes 
 dangerously near to the methods of the hypnotists when it 
 escapes that of the auctioneering system, which is another 
 phase to be carefully avoided. Undoubtedly it is the duty 
 of the evangelist as well as the church to labour earnestly 
 for the conversion of souls. But when this labour is ex- 
 pended in a sort of persuasion, which is intended simply 
 to increase the number of converts rather than to make real 
 Christians, it is certainly time to enter a solemn protest 
 against that which lends itself to this perversion of the 
 Gospel of Christ. Much of the coldness, indifference, and 
 
OF EVANGELISM 365 
 
 even scepticism which may be found in almost an}^ of the 
 churches is due largely to false methods of evangelism; 
 for many of those whose names are now recorded upon the 
 church registers have never been born from above. They 
 have come into the churches through the whirlwind, the 
 fire, or the earthquake, but have never heard the still small 
 voice of God in the simple but eiffective story of the Gos- 
 pel, in all of its facts, commands, and promises, as may be 
 by those who have been properly taught and normally 
 brought into contact with the saving power of the cross. 
 
 Hence, I conclude, while there are many good things 
 in modern revivalism, it is, upon the whole, as it is fre- 
 quently conducted, in the way of the progress of the Gos- 
 pel of Christ. True, it stands as a solemn protest against 
 the formality, the coldness, and the worldly-mindedness of 
 modern Protestantism. It is an effort of earnest men to 
 break over the dead point in the progress of the religion 
 of Christ. But it carries with it a fatal poison; it in- 
 oculates Christian activity with a most serious error, 
 practically setting aside the Gospel in some particulars, and, 
 through an ostentatious parade of prayer, seeks to effect 
 the conversion of men by direct interposition of divine 
 power; thus denying the freedom of the will, and practi- 
 cally making God responsible for the present rebellious 
 state of the world. From this doctrine I turn away in dis- 
 gust, and though I sympathise with the purpose which these 
 earnest men have in view, I cannot allow that their work, 
 as a whole, is such as the age needs and such as God 
 approbates. 
 
 (4) On of ttie most objectionable features in modern 
 evangelism is the aftermath. Often the reaction from the 
 abnormal excitement which attends a successful evan- 
 gelistic crusade, is anything but helpful. The usual serv- 
 ices seem tame after the evangelist has left. He has 
 
366 PREACHER PROBLEMS 
 
 worked up everything to a white heat, and consequently 
 when the regular services of the church are again inaug- 
 urated there is often a feeling in the community that the 
 religious temperature has practically gone down to zero. 
 This ought not to be the case, and need not be the case, if 
 the evangelistic services are conducted with a view to 
 permanent results rather than immediate results. 
 
 The pastor must guide in this matter. He must watch 
 carefully the course of things, and utterly refuse to have 
 his pulpit subsidised for the mere purpose of securing num- 
 bers rather than real conversions. I think it will be readily 
 admitted that a large number of evangelistic meetings 
 leave the churches where they are held in a worse condi- 
 tion than they were before the meetings began. It often 
 happens that half of the converts made at these meetings 
 cannot be found, or at least do not attend the meetings of 
 the church, six months after the evangelistic services close. 
 This is so much the case that it has come to be the fashion 
 to anticipate precisely this result, and consequently not a 
 few pastors and churches are beginning to regard such 
 services as an evil rather than a good. But when the serv- 
 ices are held with due respect to permanent results rather 
 than temporary results, and when the auctioneer system is 
 completely ignored, and when the Gospel is faithfully 
 preached, such services ought to be helpful in almost any 
 community, and consequently I plead for a reformation in 
 evangelistic work rather than a disposition to discount it, 
 as is now frequently done. 
 
 (5) Another evil must be watched carefully. In some 
 communities where evangelistic services are fashionable 
 the people look for them as a sort of periodical blessing; 
 and where this is the case, very few people will obey the 
 Gospel at the regular meetings of the church. The people 
 wait for these extraordinary services, and it often happens 
 
OF EVANGELISM 367 
 
 that a number of people will respond immediately after the 
 services begin, simply because they have been waiting for 
 the time to arrive when their obedience to the Gospel may 
 be manifested. It is well, therefore, in such communities 
 to break up the regularity or periodicity of these meetings, 
 for there is nothing that will keep up the healthful pulse of 
 a church better than frequent additions during the regular 
 Lord's Day services. 
 
 (6) Evangelistic services in a church that is supplied 
 with a pastor will often weaken the pastor's influence by 
 creating an abnormal excitement, so as to make his preach- 
 ing appear dull and uninteresting, when it follows these 
 highly wrought services. Sometimes a successful pro- 
 tracted meeting in a church is practically the beginning 
 of the end of a pastor's influence. Indeed, it not unfre- 
 quently happens that he will soon have to find another loca- 
 tion, as his preaching no longer interests as it once did. 
 
 Of course this is not a necessary result, but that it is a 
 result in many cases will not seriously be denied by any one 
 who is at all competent to judge. 
 
 (7) These evangelistic meetings, in the modern style, 
 have a tendency to emphasise a sort of statistical Chris- 
 tianity rather than the real thing. The evangelist must 
 secure additions in some way, whether these are genuinely 
 converted or not. I do not say that he means to build 
 the foundation on wood, hay, or stubble. I think that 
 generally he has persuaded himself that his methods are 
 perfectly legitimate, and that the main thing is to secure 
 the decision of those who hear him, whether that decision 
 has been gained by legitimate means or not. For the time 
 being, he seems to lose sight of the means he is using and 
 looks only to the end, viz., the mathematical feature which 
 is so important in making up a report for the newspapers. 
 
 I am fully persuaded that a large majority of our 
 
368 PREACHER PROBLEMS 
 
 popular evangelists are not at all conscious of the evil 
 they are doing through the mechanical machinery which 
 they use and the energy which they put forth to secure 
 numbers of converts rather than converts, whether few or 
 many, who have been born from above, and who, con- 
 sequently, come into the churches somewhat prepared for 
 the spiritual conflict which they will there have to wage. 
 The faithful pastor will soon see that ten real conversions 
 will be worth more to his church than five hundred who 
 simply come in through an abnormal excitement and 
 through an auctioneering system which comes dangerously 
 near a profanation of the Gospel. 
 
 Having now presented both sides of this great problem, 
 I need say but a word or two in conclusion. The twentieth 
 century preacher will be compelled to deal with this im- 
 portant problem. It will come up again and again in his 
 ministry. In my own judgment, the best disposition to 
 make of it is for the pastor himself to do a considerable 
 amount of evangelistic preaching, and, speaking broadly, 
 he should hold his own evangelistic services whenever it is 
 possible for him to do so. He is none the less an evan- 
 gelist because he is a pastor, and if he can get his church 
 members to cooperate with him as earnestly as they usually 
 cooperate with a visiting evangelist, he will have little or 
 no difficulty in holding such services as are needed with his 
 home forces; and in nineteen cases in twenty these meet- 
 ings will be vastly more beneficial to his church than any 
 meetings that may be held by professional evangelists who 
 use the methods to which attention has already been called, 
 and which are undoubtedly very objectionable in many 
 cases. Let the pastor train his people to go everywhere 
 preaching the Word, and let him keep his pulpit full of the 
 evangelistic spirit at all his regular services, and it will 
 
OF EVANGELISM 369 
 
 not be long until the professional evangelist will have to 
 confine his services to the general field where no churches 
 exist, or he will have to go to foreign lands and preach the 
 Gospel to the heathen. Such a solution of the evangelistic 
 problem would probably hasten the millennium by very 
 many years. 
 
XXXVI 
 
 THE PEOBLEM OF THE PEEACHER EOE THE 
 
 PEESENT AGE, AND HOW HE IS TO 
 
 BE SUPPLIED 
 
 The kind of preacher needed for the present age has al- 
 ready been partially sketched in considering some of the 
 problems in preceding chapters. However, there is still 
 some things to be said in order that we may have a full- 
 drawn picture of the man who is to fill the important place 
 of preacher in the coming days. The following special 
 characteristics I think must be included in any exhaustive 
 treatment of the twentieth century preacher. 
 
 (1) He must be educated, but not educated overmuch, 
 1 have already intimated that the age demands a collegiate 
 education for any man who hopes to make the ministry 
 of the Gospel successful in the highest degree. It is not 
 meant, however, by this that no one can preach the Gospel 
 effectively unless he has a collegiate education. But it is 
 meant that, all other things being equal, a collegiate educa- 
 tion is invaluable in equipping the preacher for his best 
 work. 
 
 But there is one thing I would guard well at this point ; 
 the educated preacher must be careful not to swing his 
 academic diploma in the air, or hang it upon the pulpit 
 for the inspection of his audience, every time he comes 
 before the people. He ought to be scholarly in what he 
 says, but he need not be academic. Indeed he must not 
 be pretentious in his scholarship at all, or else he will soon 
 find his greater usefulness at an eiid. Education ought to 
 
 370 
 
OF THE PREACHER FOR THIS AGE 371 
 
 help to simplicity, and when it does not do this it is a 
 positive disadvantage rather than a help in ministerial 
 work. If it be true that " beauty unadorned is adorned the 
 most/' it is equally true that an education that conceals 
 the academy and shows only the results of academical 
 training is the best kind of education, and indeed the only 
 kind that will adorn the preacher of the twentieth century. 
 All pretence is reprehensible, and usually the man who 
 aims to exhibit his scholarship is a pretender, and really 
 has little or no scholarship to exhibit. But even when his 
 scholarship is respectable it is not respectable to put his 
 scholarship on parade for the sake of convincing the 
 people how much his little head contains. Goldsmith's 
 "Village Schoolmaster" was a saint in comparison with 
 the modern preacher who writes on his hat the college 
 where he was educated and lisps through his voice the very 
 intonation of his professors of whom he is simply an 
 imitator. 
 
 Consequently, while I plead for a highly educated min- 
 istry, at the same time I hold strongly to the conviction 
 that any sensible man will have his modesty increased and 
 his egotism decreased in the precise ratio of his advance- 
 ment towards high educational attainments. 
 
 (2) The twentieth century preacher must have convic- 
 tions. I mean by this that he cannot make his ministry 
 a permanent success unless he believes in what he preaches. 
 Faith in his message is absolutely essential in order to 
 make that message a power in the salvation of the world. 
 It is probable that a lie heartily believed in and earnestly 
 advocated will produce more immediate results than will 
 the truth half believed in and advocated with a doubting 
 hesitancy, a trembling uncertainty, and a half-hearted con- 
 viction. Professional ministers of the Gospel are no longer 
 a possibility in the new century, if permanent success is 
 
372 PREACHER PROBLEMS 
 
 to be seriously considered. Of course even hypocrites and 
 charlatans, when they have special gifts for controlling 
 audiences, may have a temporary following; but these men 
 will never last long in any one place, and their work, built 
 of wood, hay, and stubble, will not stand the fire when the 
 day of trial comes. Only the men of deep and earnest con- 
 viction will produce that which will be a permanent good 
 in the coming age. 
 
 (3) The successful preacher of the twentieth century 
 must not only have convictions, but he must have the cour- 
 age of these. It is very suggestive that in the Apostle 
 Peter's pyramid of character he places courage next to 
 faith. We must add to our faith courage, and it is cer- 
 tainly true that no preacher in the present age can make 
 his ministry a real success without this important element 
 as a factor in his ministerial work. As an element of 
 popularity courage is valuable. There is nothing that 
 people will applaud more readily than a courageous man; 
 and there has never been any age of the world when the 
 courage of honest conviction was more appreciated than 
 at the present time. Just now great moral questions are 
 moving the masses. The past few years have been full 
 of history, and the new age invites to the fullest play of 
 honest convictions. 
 
 However, it is well to guard against mistaking rashness 
 for courage. The really courageous man who wishes to give 
 his convictions to the world will be extremely careful how 
 he does this. He will have much respect for time, place, 
 and circumstance. He will not rush to the front and 
 declare himself, simply because he has convictions, but he 
 will have due respect to the old K air on Gnothe of the 
 Greeks. He will seize the right opportunity, and then 
 strike while the iron is hot. He must not rush in where 
 angels dare not tread. He must select wisely the occasion 
 
OF THE PREACHER FOR THIS AGE 373 
 
 when and where he will proclaim his convictions. But 
 when that occasion offers itself, he must not hesitate. He 
 must then exercise his courage to the fullest extent, for 
 only in such courageous action will he be able to meet the 
 demands of the age in which he lives. 
 
 The present political upheavals throughout this country 
 and the nations of Europe and Asia have been produced 
 by a vigorous advocacy, by a courageous campaign, in 
 which honest conviction has held the supreme place. The 
 preacher, of all men, should be eminently courageous. He 
 is in constant conflict with the agencies of evil, and nothing 
 short of a courage which knows no defeat will suffice to 
 give victory against the tremendous forces which are every- 
 where arrayed against good, right, and truth. 
 
 (4) The twentieth century preacher must be a lover of 
 men as well as a lover of God. I fear that this splendid 
 characteristic is often overlooked in considering what a 
 preacher ought to be. A man cannot, in a personal way, 
 help his fellow-man as he ought to help him unless he is 
 in deep sympathy with the man himself. We can usually 
 find a way to help those we love, and there is never an 
 easy way to help those whom we do not love. The preacher 
 who is not a lover of men will not fit the age in which 
 we live. There never was a time when the whole world 
 was so close together as at present. All the agencies of 
 modern discovery are making toward the unification of 
 mankind, and the preacher who is to become a prominent 
 factor in this welding of the nations and of individual men 
 must himself be in hearty sympathy with men for men's 
 sake, not for what he can get out of them, nor for simply 
 the reason that it is right to help our fellow-men, but rather 
 because the love he has for these men is so overwhelming 
 that he cannot refrain from doing everything he possibly 
 can to better their condition the world over. 
 
374 PREACHER PROBLEMS 
 
 Of course he must be a lover of God, but I do not see 
 how it is possible for him to be such a lover if he does not 
 love his fellow-men. If we love not our brother whom we 
 have seen, how can we love God whom we have not seen? 
 In a word, the way to love God is to love our fellow-men. 
 Jesus said to those who asked, ^^ When saw we thee hungry 
 and fed thee, when saw we thee naked and clothed thee ? " 
 etc., "As much as ye have done it to the least of these 
 my brethren ye have done it to me." When we serve one 
 another that service is accepted as service done to Christ; 
 when we love one another, in an important sense that is 
 love rendered to God. 
 
 As a matter of fact no one can help me very much who 
 does not love me. We all know the difference between the 
 hand of love that administers to us and the hand of hate, 
 which may even offer us apparent kindness simply for 
 selfish purposes. The true preacher of the Gospel cannot 
 administer his holy office if he does not ardently love the 
 people whom he serves. And he must love them for their 
 own sakes, not for his sake; he must love them as he 
 wants to save them ; he must not simply want to save them 
 and then love them. However, both of these ought to be 
 true in this case, and will be true if he is worth while as 
 a preacher in the coming age. 
 
 (5) He must be a man of affairs. I mean by this that 
 he must have a good business head on him. I do not mean 
 that he must carry with him a slate and pencil and be 
 constantly calculating everything as he would a problem in 
 arithmetic. He need not trouble himself about the mathe- 
 matical side of the question at all, though it will certainly 
 be no crime if he can repeat the multiplication table. Nor 
 need it be disastrous to his ministry if he can solve a 
 problem in compound proportion; but he must utterly 
 refuse to have anything to do with problems in compound 
 
OF THE PREACHER FOR THIS AGE 375 
 
 interest, except where that interest is an accumulation of 
 spiritual forces in his church. In such a case he may 
 become an expert as a spiritual arithmetician. 
 / What I wish to emphasise is the importance of a preacher 
 keeping his own business affairs in good shape, and further- 
 more to give much attention to conducting everything in 
 his church on good business lines. There is this secular 
 side, if you choose to call it that, but more truly I think 
 it should be called the spiritual side, to every important 
 ministry, and it is a side that cannot be neglected without 
 the loss of spiritual power. In most churches there are 
 special oflBcers, sometimes called deacons, to look after the 
 business affairs of the church; but even where this is the 
 case the preacher should keep himself thoroughly in touch 
 with what these oflScers are doing, and should, when neces- 
 sary, be able to guide them in all the affairs which they 
 have under consideration. A good business man may not 
 always be a successful preacher, but a successful preacher 
 must necessarily be a good business man. 
 
 (6) The coming preacher must have an open mind to 
 every truth in the universe. The time is past when the 
 highways of truth may be blocked by the interposition of 
 fossilised methods or creeds. We are in an age which in- 
 vites to free investigation. Everywhere the death knell 
 of despotism, both political and religious, has been sounded. 
 We are standing on the verge of a new age. The spirit of 
 this age is the spirit of freedom. There are no doors now 
 barricaded against the ingress of truth. There are no bas- 
 tiles to hinder a revolution that means the freedom of 
 men. The old despotisms of Europe are all gone, or else 
 they are just now trembling upon the brink of ruin. Even 
 King Alcohol is being dethroned in many of our own 
 states and cities, and throughout the world he is rapidly 
 losing his iron grasp upon the people. 
 
Zje PREACHER PROBLEMS 
 
 In the presence of this onward progress of liberty, what 
 can a man do, as a minister of the Gospel, who comes 
 before the world with a message circumscribed by the tra- 
 ditions of the Fathers, or the limitations of human creeds ? 
 Such a man will soon find that there is no place for him 
 in the ministry of the twentieth century. This century 
 calls for men of an open mind, men who are willing to 
 hear the voice of truth and follow it whithersoever it 
 leads; men who are prepared to break with all the tradi- 
 tions of the past, however sacred these traditions may be, 
 if such a demand is made upon them in the best interests 
 of the cause for which they plead. This must, indeed, be 
 a prominent characteristic of the preacher of the twentieth 
 century. 
 
 (7) The preacher of the twentieth century must be a 
 man who can magnify his calling. He must have a just 
 conception of what this calling is. He must remember 
 that no man can do the work of every man. Every man 
 has his place, and the preacher should know his place and 
 should occupy it without hesitation and without attempting 
 to crowd the places of other men. He will find plenty of 
 work to do within the sphere of his selection. He need 
 not very often go outside of his particular sphere in order 
 to reach the highest point of usefulness. A jack-at-all- 
 trades is likely to be good at none. A man of a single 
 purpose will usually accomplish much more than a man 
 who imagines that he ought to take an active part in every- 
 thing that is being done. While there are many subor- 
 dinate spheres lying close to the one which seems to 
 specially bound the preacher's activities, it is not well for 
 him to give too much attention to these outlying districts, 
 but to work well and faithfully in the sphere of labour 
 which he knows is his legitimate field. 
 
 Of course I do not mean by this that he is to do nothing 
 
OF THE PREACHER FOR THIS AGE 377 
 
 but preach the Gospel ; but I do mean that he must preach 
 the Gospel even if he does nothing else ; and most probably 
 if he preaches the Gospel faithfully he will find that prac- 
 tically sufficient for taxing all his energies. At any rate, 
 whatever else is left undone he must see to it that the work 
 of saving souls must not be neglected; for, after all, the 
 message of the Gospel is to save rather than to do any- 
 thing else for men. Other things may follow, but this 
 is the prime consideration in the whole scheme of redemp- 
 tion. 
 
 There can be very little doubt that the present age de- 
 mands a preacher somewhat different from the kind that 
 held sway during even the past century. Scholarly attain- 
 ments are worth just as much now as they ever were in the 
 history of the church; but these attainments must be used 
 in a somewhat different way. The great problem of the 
 pulpit to-day is, How shall we reach the masses ? In many 
 places the people have been alienated from the churches, 
 and consequently the chief effort of the coming ministry 
 must be to restore confidence between the people and the 
 churches, to heal up the breach that has been made and 
 has been widening for the last fifty years. In order that 
 this great work may be accomplished, the minister of the 
 twentieth century must be in hearty sympathy with the 
 people, as well as with the church. Indeed, in an im- 
 portant sense he must be the mediator between the two, 
 and he must use all of his energies to bring about a recon- 
 ciliation. But he cannot do this by walking on the stilts 
 of a purely academic education. He must step down from 
 his self-conscious exalted position and mingle with the 
 people; he must become one of them, and learn if possible 
 to speak their language without making their grammatical 
 mistakes. He should be cultured, but at the same time he 
 should be strong, and above everything he should under- 
 
378 PREACHER PROBLEMS 
 
 stand his real mission and do his work faithfully without 
 the fear of men before his eyes. He should understand 
 that wisdom is worth more than scholarly attainments, and 
 that he who wins souls is wise. In short he must be em- 
 inently a soul winner, for unless he is, he must necessarily 
 fail to discharge the functions of his high position, no 
 matter what else he may be or do. 
 
 In view of his great responsibilities he dare not confine 
 himself to the limitations of his own parish. Undoubtedly 
 his own parish should have his first and best work. But 
 the man who will succeed as a preacher in the twentieth 
 century must necessarily be in touch with much of the 
 world. He cannot be provincial ; he must be cosmopolitan. 
 This is the day when everything is tending to unity. The 
 world is no longer big. Every man in it is practically in 
 touch with every other man. We live on telegraphic lines 
 where distance is virtually reduced to a cipher. We can 
 talk across the ocean even without the wire that was neces- 
 sary a few years ago. The atmosphere is now contributing 
 to unity, and all effort is in some way or other reaching 
 out after the highest and best. The preacher of the twen- 
 tieth century must be an echo of the world's united speech, 
 calling for all barriers to give way for the inauguration 
 of the new era of the coming days. 
 
 (8) The successful preacher of the twentieth century 
 must be eminently unselfish. It goes without saying that 
 unselfishness should characterise the minister of the Gospel 
 for any century or all the centuries. No man can minister 
 to others who first of all wishes himself to be ministered 
 to. He must rather imitate his Divine Lord in this respect, 
 who came not to be ministered to, but to minister to others. 
 It is therefore impossible to suppose that a minister of the 
 Gospel can in any century be selfish and at the same time 
 make his ministry an eminent success. However, it may 
 
OF THE PREACHER FOR THIS AGE 379 
 
 be stated with emphasis that the characteristic of unself- 
 ishness must be eminently prominent in the ministry of 
 the twentieth century. As has just been said, the world is 
 no longer large. Its inhabitants now live in constant touch 
 with one another. The dividing line of space has almost 
 been annihilated by recent discoveries and mechanical in- 
 ventions; and while this in some respects tends to unity, 
 in other respects it tends to selfishness. In the scramble 
 for place and distinction, and, above all, in the intense 
 eagerness for the mastery over all, there is always a strong 
 tendency to make those who are parties to the conflict in- 
 tensely selfish. Travel itself, though it helps to a broadness 
 in one direction, never fails to cultivate selfishness in an- 
 other. This may be seen on all the highways of travel, in 
 railcars, steamboats, and steamships. Most men are not 
 satisfied with appropriating one seat in the railway car; 
 they will deliberately appropriate two, and then make it 
 convenient not to see a passenger who is standing in the 
 aisle without any seat at all. The time was when women 
 were excepted in this rule, and usually received the con- 
 sideration they deserve ; but now most men who are in the 
 habit of travelling much are never apparently concerned by 
 the presence of a woman who is without any seat at 
 all, unless it is a concern that they may finally have to 
 give up the extra one they have appropriated for them- 
 selves. 
 
 This same tendency to selfishness shows itself in every 
 department of human life, and our close touch with one 
 another in the struggle of life does much to intensify this 
 selfish spirit. Consequently I feel sure that the twentieth 
 century minister must set an example in unselfishness of 
 the highest order if he should be able to do much to over- 
 come the tendency of the age. I do not say that he should 
 be indifferent to salary. It often happens that a preacher's 
 
3^0 PREACHER PROBLEMS 
 
 salary is largely the measure of his power to do good. 
 Speaking broadly, he ought to desire a competent salary, 
 and the church he serves ought not to be satisfied with 
 anything short of this. Indeed, if he has the right spirit 
 he will be all the better qualified to serve his church with 
 increasing efficiency if he has a liberal salary at his dis- 
 posal. There are many things of a benevolent character 
 which a preacher ought to be able to do on his own account, 
 or at least on account of his Master, without asking the 
 church for the means to do it. When he has a little inde- 
 pendent margin for benevolent purposes he may use this 
 with which not only to do good to others, but as a means 
 for increasing his influence throughout the community 
 where he lives. A stingy parson is sure to make a lean 
 congregation. 
 
 But I do not put this great matter on a quid pro quo 
 consideration. The minister must be unselfish just because 
 he cannot be otherwise and at the same time have the spirit 
 of his Divine Master. No man can serve Jesus without 
 serving humanity. The most predominant spirit of the 
 Gospel is otherism or altruism, and yet neither of these 
 words expresses exactly the unselfishness which should 
 characterise the minister of the Gospel. No doubt there 
 is among the ministers of the present day much of what 
 is called altruism, but I fear there is a great lack of that 
 self-forgetfulness, that complete abandonment for the good 
 of others, which seems to me to be so necessary in an age 
 which is characterised by commercialism and an inordinate 
 seeking for power. Nevertheless, I am unable to see at 
 the dawn of this new century that very many are not seek- 
 ing their own even though we should confine our investiga- 
 tion solely to ministers of the Gospel. As a rule the young 
 minister, as soon as he leaves his college or university to 
 enter upon his work, is looking out for the place that will 
 
OF THE PREACHER FOR THIS AGE 381 
 
 pay him the biggest salary. Of course there are exceptions, 
 but I fear the rule is as I have stated it. He is not looking 
 for the place where he can do the most good; where by 
 sacrifices and toils he may benefit those to whom he min- 
 isters; but I fear that in any case he is influenced chiefly 
 by what he supposes will be best for himself rather than 
 for those whom he is to serve. 
 
 Now all this must be changed in the successful minister 
 of the twentieth century. He must humble himself if he 
 would be exalted; he must be willing to sacrifice every 
 vestige of selfishness in order that he may go down to the 
 lowest and lift them up to the arms of Him who came to 
 seek and to save the lost. It may be that he will not always 
 have to make such sacrifices as I have indicated, but should 
 the necessity be laid upon him, then he must have the 
 courage to do as I have indicated. This is the only kind 
 of minister with respect to this matter who will be a dis- 
 tinct and abiding force in the coming century. 
 
 (9) The twentieth century minister must be non-pro- 
 fessional. He must not wear on his hat the inscription 
 "Behold a minister of the Gospel!'' I doubt not that 
 professionalism in the ministry is one of its greatest 
 hindrances to success. This has been the case in all ages 
 of the church where professionalism has prevailed. This 
 did not prevail in apostolic times. Nor did it prevail in 
 the Patristic Churches, so far as we can determine. While 
 there were always men in the churches who were accepted 
 as "pastors and teachers" during the early period of 
 church history, there is no indication that these pastors 
 and teachers were a profession in the modern use of that 
 term. The church is properly a family, and all its mem- 
 bers are brethren, and there is really no special class set 
 apart for ecclesiastical purposes which involves a purely 
 professional life. 
 
382 PREACHER PROBLEMS 
 
 But, however this may have been in the ages past, the 
 purely professional minister of the twentieth century can- 
 not possibly do a work worthy the high calling to which 
 he aspires. There is already in many places a distinct 
 break between the people and the ministry, and this is 
 largely owing to the fact that many ministers have ceased 
 to be leaders and commanders of the people as Jesus him- 
 self was. Almost any profession makes itself objectionable 
 when it is characterised by professionalism. The man who 
 " talks shop " is always a disagreeable factor in a com- 
 munity, but a man who acts shop is infinitely worse than 
 the man who talks it. But a minister of the Gospel is the 
 last man in the world who ought either to talk or act shop. 
 He should be natural, free from all cant, and if he cannot 
 be this, he need not wonder if men shun him, and count 
 him a " bore." 
 
 (10) The twentieth century preacher must be manly; 
 and this characteristic is closely akin to the one we have 
 just considered. He must not be a milksop. He has no 
 right to be a cringing suppliant at the shrine of every pop- 
 ular idol. He has a great calling. He has committed to 
 him a great charge. He stands between the dead and the 
 living. He is the messenger of God bearing good news to 
 the world. He is supposed to have surrendered everything 
 for the great privilege of telling out the " old, old story of 
 Jesus and his love." In his intercourse with his fellow- 
 men he must maintain the dignity which is necessarily 
 associated with so great a charge. He must therefore put 
 away all childish considerations and speak and act as a 
 full-grown man. In a word, he must be manly in the high- 
 est degree, for without this manly quality he will be shorn 
 of half his strength, even though he possesses many other 
 qualities for the ministerial ©ailing. Perfect truthfulness 
 is an essential condition to real manliness. He must spealc 
 
OF THE PREACHER FOR THIS AGE 383 
 
 out of a true heart, and this of itself will dignify every 
 action and intensify every feeling that is noble and God- 
 like. 
 
 (11) He must not be afraid of work. Ministers of the 
 Gospel are not killed by work, but by worry. Leave off 
 your worries and do your work. Work always yields the 
 strength of it to the worker. The only way a man can 
 become a great preacher is to preach great preaching. A 
 United States Senator when asked, just after the war, 
 what was the best way to resume specie payments, answered, 
 " The way to resume is to resume.^' There is a great 
 (deal of truth in this statement, and it applies very forcibly 
 to the making of a true minister of the Gospel. I have 
 often been asked what is the best way to preach, and I 
 have usually answered, "The best way to preach is to 
 preach.'^ Let the preacher do the work of the preacher, 
 and he will get the strength of his work. " They that wait 
 on the Lord shall change strength ''; that is, they that 
 serve the Lord or do his work shall have the strength of 
 the work they do, and shall change from their own strength 
 to the strength of God, for the doing of God's work assures 
 his strength to do it. 
 
 (12) Finally, the twentieth century minister must be 
 a man of insight and vision. He must be able to see 
 things, and things too that are invisible to the ordinary 
 eye. This assures that he will live in touch with the spir- 
 itual, or the invisible, world. There are ten thousand 
 things immediately around us that we cannot understand, 
 and the further we go in the direction of the spiritual 
 world the more mysterious do things appear. The minis- 
 ter of the Gospel must have an eye adapted not only to 
 the inner soul, and therefore have a spiritual insight with 
 respect to soul-life, but he must also be able to see quickly 
 and vividly the invisible forces which are all around him, 
 
384 PREACHER PROBLEMS 
 
 and that contribute much to make up the sum of his re- 
 sponsibilities. 
 
 It is useless to deny the fact that there is a strong 
 tendency at the present time to practically materialise the 
 ministry. With many, in this active, noisy, turbulent age, 
 nothing is seen but the outward. Men in the ministry 
 have little or no conception of anything that is not in some 
 way either a subject of the laboratory or the Stock Ex- 
 change. But neither of these is the special sphere of the 
 faithful minister. He needs to commune with the invisible, 
 to see much of God, to come in contact with the secret 
 springs of power, and to live much on the mountain as well 
 as in the valley. Jesus often went apart from his disciples 
 in order to pray and get strength for the conflict which 
 was sure to meet Him down where the people live. The 
 minister of the Gospel must spend much of his time apart 
 from the multitude where he may have visions of his work 
 for the coming days that will inspire him for deeds of noble 
 daring when he enters again the great thoroughfares where 
 souls must be won to his Master. In short, he must be a 
 man of visions, both within and without, for only such a 
 sight will bring him into contact with the living forces 
 tvhich will give him inspiration for his work and also such 
 a love for it as no discouragement can destroy. 
 
 Now how shall this preacher be supplied? He is evi- 
 dently not here as yet, if we reckon with a composite picture 
 of the ministry of the present day. I am glad to believe 
 that many of the men who now occupy the pulpits of the 
 land fairly represent the picture I have drawn in its most 
 important characteristics; but there are so many still who 
 have not reached the high ideal which has been sketched 
 that when these are added, so as to obtain a general result, 
 the ministry, as a whole, has not yet reached the high-water 
 mark which has been indicated. Nor is the supply sulfi- 
 
OF THE PREACHER FOR THIS AGE 385 
 
 cient to meet the demands of the age, even if all were 
 equally well equipped for the service which has to be 
 rendered. Again we ask the question. How can this neces- 
 sary ministry be supplied? 
 
 (1) The church itself must furnish the material, and 
 should also do some of the training. This being true, every 
 church in the land should regard itself as a nursery for 
 the coming ministry. The time was when this was much 
 more the case than it now is. Some way or other the 
 churches seem to have dropped out of the ministerial 
 problem. Many of these no longer take any interest in 
 the encouragement of young men who give promise of use- 
 fulness in the ministry. If a young man wishes to enter 
 the ministry of his own initiative, perhaps no one will 
 seriously object; but, as a rule, no one very earnestly en- 
 courages him to do so.. For the most part those who enter 
 the ministry have to assume the whole responsibility for 
 their act, and very seldom does the church know anything 
 about what they are doing, and even if his action is known 
 to the church, no one seems to have any interest in the 
 matter at all. Now all this must be changed if we are to 
 have a ministry for the coming days equal to the require- 
 ments of the case. 
 
 (2) All young men seeking to enter the ministry should 
 receive their primary instructions in regard to the work 
 for which they are equipping themselves from the re- 
 spective pastors of the churches where their membership 
 is. This lays a special duty upon pastors which they dare 
 not neglect. Indeed, it is one of the very things that every 
 faithful pastor must be careful to do. Paul, in writing his 
 letter to Timothy, not only exhorts him to " hold fast the 
 pattern of sound words " which he had received from the 
 Apostle, but he urges Timothy also to commit the things 
 which he had heard from the Apostle "to faithful men 
 
386 PREACHER PROBLEMS 
 
 who shall be able to teach others also." Thus it will be 
 seen that there is, according to divine authority, a sort of 
 succession in the ministerial calling. The pastor must not 
 only be able to preach the Gospel himself faithfully, but 
 he should by all legitimate means strive to secure compe- 
 tent men in his own church to whom can be committed 
 this gracious Gospel message when the pastor himself has 
 ceased from his labours. As a matter of fact there are 
 many things which a preacher ought to learn which can 
 be taught effectually only by a preacher, and a preacher 
 too of wide and varied experience; and this is so much the 
 case that our colleges, where young men are trained for 
 the ministry, should use their wisest, ablest, and most 
 experienced old men for the purpose of instructing the 
 young men who are preparing for the ministry. 
 
 (3) This brings us to the last source of supply, viz., 
 our colleges. Nor is it quite proper to say that these col- 
 leges do really supply us with ministers. From one point 
 of view they may be regarded as doing this; but we have 
 already seen that the churches and pastors must really be 
 the true source of supply. The colleges can only help to 
 fit these young men for their important work. 
 
 I have already said so much about this matter that I 
 need do little more than refer to it now. iWhen a young 
 man has been selected by his church and trained by his 
 pastor to do some ministerial work at home, it may then 
 be well for him to take a course of instruction in a college 
 specially appointed for ministerial training; and if this 
 training is in harmony with the best equipment for preach- 
 ing service, then undoubtedly it ought to have a good in- 
 fluence in preparing the young minister for his work. 
 
 In closing what I have to say with respect to the problems 
 which have been under consideration, it is only needful to 
 emphasise the great importance of the position which is 
 
OF THE PREACHER FOR THIS AGE 387 
 
 offered to the right kind of a minister in the coming days 
 of the new century. Sometimes we hear it suggested that 
 the press is rapidly taking the place of the pulpit, and con- 
 sequently the time may not be long before preaching may 
 be dispensed with entirely. Those who talk this way are 
 simply dreaming. They have no wide-awake conception of 
 the age in which they live. The press is undoubtedly a 
 powerful factor, and it ought to be much more powerful 
 for good than it is. But even if its power for good was 
 quadrupled, it would still be far behind the pulpit in mov- 
 ing men to action, in striking down the powers of evil, and 
 in helping men to a higher and better life. The press has 
 no living voice. It speaks to the eye. It is a sign of 
 political, social, and religious progress, and it helps in a 
 certain degree to move on this progress. But it lacks the 
 close contact with the ear through which alone the faith 
 of mankind is moved; for as a matter of fact we walk by 
 faith and not by sight, and this " faith comes by hearing, 
 and hearing by the Word of God." The preacher is there- 
 fore the proclaimer of this Word, and this Word is the 
 producer of faith, and this faith overcomes the world. 
 
 THE END 
 
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