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A COLLEGE OF COLLEGES. 
 
COLLEGE OF COLLEGES: 
 
 LED BY D. L. MOODY, 
 
 AND TAUGHT BY 
 
 PROF. HENRY DRUMMOND, F.R.S.E., F.G.S. ; MR. JOSEPH COOK; THE 
 
 REV. JOHN A. BROADUS, D.D., LL.D.; PROF. L. T. TOWNSEND; 
 
 THE REV. A. T. PIERSON, D.D. ; AND THE REV. JACOB 
 
 CHAMBERLAIN, M.D., D.D., WITH OTHERS. 
 
 EDITED BY T. J. SHANKS. 
 
 FLEMING H. REVELL, 
 CHICAGO: I NEW YORK: 
 
 148 AND 150 Madison Street. | 148 and ijo Nassau Street. 
 
 Publisher of Evangelical Literature, 
 
 5 
 
^07O 
 
 COPYRIGHT, 1887, BY 
 FLEMING H. REVELL. 
 
 Edward O. Jenkins' Sons, 
 
 Printers and Siereoty^ers^ 
 
 !o North William St., New York. 
 
PREFACE. 
 
 The " Summer School for College Students," held at 
 Northfield, Massachusetts, from June 30 to July 12, 1887, 
 was an occasion in many respects without precedent. 
 During the twelve days of its continuance, at least four 
 hours each day were spent in listening to addresses and 
 discussions of signal value. To attempt to reflect in 
 print the entire proceedings of the public meetings, not 
 to speak of the informal conferences, would require a 
 library rather than a single volume. Hence, in the prep- 
 aration of the present work, the omission of a vast quan- 
 tity of matter well worthy of preservation was inevitable. 
 Included therein were several important discourses 
 which were dropped with the less regret inasmuch as 
 they have either been published in substance elsewhere, 
 or are frequently delivered in the course of evangelistic 
 work. The brevity of the time — four weeks — assigned 
 for the execution of the task has precluded the possi- 
 bility of securing a revision by the several speakers of 
 the transcript of their words. Nevertheless it is believed 
 that the extemporaneous form of their utterances — less 
 finished, perhaps, than a strictly literary form would be, 
 yet certainly not less fresh, flowing, and readable — has 
 been accurately reproduced. It will be observed that 
 
 (3) 
 
4 PREFACE. 
 
 in the arrangement of the sequence of chapters, the topics 
 of the addresses have determined their position. First 
 appear those which are introductory and apologetic ; 
 next follow several v/hich illustrate methods of Bible 
 study and expound great Scriptural truths ; and the col- 
 lection closes with a series of stimulating and intensely 
 practical deliverances — recitals, exhortations, and dis- 
 cussions. Whatever there may be of merit in the 
 handiwork of the editor has been due to the conscious 
 aid throughout of the Holy Spirit. 
 
CONTENTS. 
 
 CHAPTER I. PAGB 
 
 Genesis of a Great Movement, ... . . g 
 
 CHAPTER II. 
 Record of a Year, 17 
 
 CHAPTER III. 
 How to Learn How to Learn, 28 
 
 CHAPTER IV. 
 Dealing with Doubt, 35 
 
 CHAPTER V. 
 PiaMiTivE Orthodoxy 45 
 
 CHAPTER VI. 
 Study of the Bible, 60 
 
 CHAPTER VII. 
 The Inter-Biblical History, 67 
 
 CHAPTER VIII. 
 Outline op the Life of Christ 74 
 
 CHAPTER IX. 
 The Epistle to the Hebrews 83 
 
 CHAPTER X, 
 
 Paul's Epistle to Philemon, 106 
 
 («) 
 
6 CONTENTS. 
 
 CHAPTER XI. »*<"' 
 
 Modes of Sanctification m 
 
 CHAPTER XII. 
 Love— The Supreme Gift, ^24 
 
 CHAPTER XIII. 
 Divine Choice of Instruments I43 
 
 CHAPTER XIV. 
 India for Christ, ... 158 
 
 CHAPTER XV. 
 Brief Missionary Addresses, 183 
 
 CHAPTER XVI. 
 Choosing a Life- Work, . . ... .191 
 
 CHAPTER XVII. 
 Preparation for Evangelism Abroad, . . . 203 
 
 CHAPTER VIII. 
 Consecration and Concentration 214 
 
 CHAPTER XIX. 
 A Mighty Work in Scotland, 227 
 
 CHAPTER XX. 
 Mr. Moody's Question-Drawer, . . , tyj 
 
 CHAPTER XXI. 
 An Eminent Calling, 261 
 
 CHAPTER XXII. 
 Northfield Nuggets 270 
 
CHAPTER I. 
 
 GENESIS OF A GREAT MOVEMENT. 
 
 Development of Intercollegiate Work among Young Men — Links 
 of a Chain Connecting 1806 with 1887— Formation of the "Amer- 
 ican Board" — Dr. John Scudder — James Brainerd Taylor— The 
 Intercollegiate Young Men's Christian Association Movement — 
 An Early Project Realized in a Later Generation — Organization of 
 Missionary Committees in the Colleges — Years of Systematic 
 Work — Mr. Moody's Hospitality — Scenes at Mount Hermon. 
 
 From the memorable " haystack prayer-meeting" at 
 Williams College in the dawning years of the present 
 century, flowed two great streams of influence. One 
 led to the formation of a missionary society whose lus- 
 trous record through nearly eight decades is familiar to 
 the Christian world. The other, with that romantic 
 indirectness which often characterizes the unfolding of 
 God's purposes, is only now exhibiting the earliest signs 
 of its full fruition. 
 
 Among the students at Williams College, while Napo- 
 leon was devastating Europe, and the American Repub- 
 lic was yet a nursling, stood one young man within 
 whose spirit lurked a fire of greater import in the sight 
 of Heaven than the aspirations of warriors or states- 
 men. This youth — by name Samuel J. Mills — who re- 
 flected the teachings of a pious mother, became deepl)' 
 impressed with the duty resting upon American Chris- 
 tians to convey the Gospel to the benighted quarters of 
 the globe. He came in contact with kindred spirits. 
 The contagion spread until a considerable group of 
 students formed a prayer-circle whose burden was the 
 condition of the Christless heathen, Their favorite 
 I* (9) 
 
lO A COLLEGE OF COLLEGES. 
 
 place of resort was a grove not far from the college 
 grounds, where they were wont to bear before the 
 Throne of Grace the needs of their enslaved brethren 
 beyond sea, and especially to seek Divine guidance for 
 themselves. One day, while so engaged, a thunder- 
 storm suddenly came up, and compelled them to flee 
 toward the college buildings. As suddenly the storm 
 abated, and they found themselves near an old hay- 
 stack, at which they collected. Resolving to continue 
 their exercises, they knelt behind that old haystack — 
 where now a monument commemorates the occurrence 
 — and engaged in prayer. Before leaving the spot they 
 decided to form a missionary society in the college, for 
 the furtherance of the cause of Christ in lands not 
 penetrated by the Gospel. At the earliest opportunity 
 the organization was completed. So impressed v/ere 
 the members of this society with the importance of the 
 object upon their hearts, that they determined to send 
 deputations to urge the formation of similar societies 
 in other colleges, particularly in Union and Yale. One 
 of the students entered Yale College for the express 
 purpose of initiating a missionary movement. With a 
 similar end in view a deputation was sent to Union Col- 
 lege. At that period, however, so low was the tone oi 
 spirituality in these and other colleges, that the effort 
 to form a network of missionary societies throughout 
 the country was abandoned, and the members of the 
 pioneer society at Williams turned their attention en- 
 tirely toward aggressive work in the foreign field. 
 
 At the completion of their course at Williams, most of 
 these young missionary zealots went to Andover Theolog- 
 ical Seminary. In course of time they began to ponder the 
 ways and means whereby they could be sent to heathen 
 countries and sustained while at work. The immediate 
 result of their importunity in this direction was the for- 
 
GENESIS OF A GREAT MOVEMENT. II 
 
 mation of the American Board of Commissioners for 
 Foreign Missions, whose long and honorable history is 
 one of the glories of the Christianity of the New 
 World. 
 
 One of this band of students, prior to sailing as a 
 missionary, wrote a little pamphlet entitled "An Appeal 
 for 500,000,000," which had a wide circulation. A young 
 physician, Dr. John Scudder, was one day visiting a 
 patient, when a copy of this little brochure fell into 
 his hands. He examined it with interest, and its peru- 
 sal led him to consecrate his life to the work of Christ 
 among the heathen. In this manner he became the 
 first medical missionary ever sent out from America. 
 The ship on which he embarked for the long voyage to 
 India, sailed from New York harbor. Among those who 
 gathered to witness his departure, was a youth of about 
 seventeen, who grew intensely interested in the spectacle 
 before him. The sight of the young physician and his 
 wife calmly bidding farewell to home and friends, and 
 turning their faces steadfastly toward alien shores, pro- 
 duced such an impression upon the mind of Jam.es 
 Brainerd Taylor — for it was he — that he determined 
 likewise to abandon earthly prospects and devote his 
 entire life to the service of Christ. Resigning his posi- 
 tion in a New York business house, he went to the pre 
 paratory school at Lawrenceville, and in due time 
 entered Princeton College. At Princeton young Taylor 
 soon made himself felt as one of the leading spirits in 
 every department of Christian activity. In 1825 he be- 
 came the founder of the Philadelphian Society — the 
 religious society of the college — which after a vigorous 
 existence of more than fifty years, only lost its identity 
 by assuming another form. 
 
 In 1876 the Philadelphian Society decided to become 
 a Young Men's Christian Association. Its president at 
 
12 A COLLEGE OF COLLEGES. 
 
 the time was Mr. L. D. Wishard, since so well known as 
 the secretary of the Intercollegiate Department of the 
 work of the International Committee of the Young 
 Men's Christian Associations. Taking another step, Mr. 
 Wishard and others began to consider the feasibility of 
 an intercollegiate work — that is to say, of a movement 
 looking to the establishment of associations in colleges 
 where they did not already exist, the strengthening of 
 those already formed, and the systematic co-operation 
 of all. The extension of athletic and fraternal move- 
 ments upon the intercollegiate basis pointed the way to 
 success in Christian effort upon a somewhat similar 
 pattern. It will be observed that the members of the 
 Philadelphian Society were essaying to do almost pre- 
 cisely what had been vainly attempted by the enterpris- 
 ing students of Williams College more than half a 
 century before. There were, however, two differences : 
 one in the circumstances, and another in the purpose. 
 The earlier effort failed because the spiritual condition 
 of the colleges in general proved less favorable than 
 had been apprehended. The time for intercollegiate 
 work had not yet come. At the later date, on the con- 
 trary, the colleges were ripe for the movement. In all 
 the leading institutions of learning, large numbers of 
 earnest and spiritually-minded disciples of Christ could 
 be found among the students. The original effort, 
 further, was solely in the interest of foreign missions. 
 That it received little encouragement apart from the 
 sporadic and phenomenal enthusiasm at Williams, was 
 no more surprising than would be the experience of an 
 architect who should find himself unable to erect the 
 superstructure of a building without laying the foun- 
 dation. The method of the intercollegiate work of the 
 Young Men's Christian Association has been to estab- 
 lish societies of the ordinary type in the various col- 
 
GENESIS OF A GREAT MOVEMENT. 1 3 
 
 leges, and by natural development to kindle an interest 
 in the progress of saving truth first in the domestic and 
 then, on the basis of this, in the foreign field. The Gospel 
 was to be proclaimed first in Jerusalem, then in Judea, 
 then in Samaria, and then unto the uttermost part of 
 the earth. The work of each college association has 
 been expected to be, first local, then in the neighborhood 
 then national or international, and then world-wide. Tlie 
 preceding stages lend stability to the culmination. 
 
 At Louisville, Kentucky, in June, 1877, on the occa- 
 sion of the thirty-third anniversary of the founding of 
 the first Young Men's Christian Association in the world, 
 the intercollegiate work was organized by a special con- 
 ference of delegates from college associations. While 
 the matter was still inchoate, the question arose whether 
 the new agency should become an organization exclu- 
 sively pertaining to the colleges, or a department of the 
 work of the Young Men's Christian Associations under 
 direction of their International Committee. The lat- 
 ter was the form of organization adopted. At once it 
 was apparent that a secretary would be needed. Said 
 Mr. Wishard recently in conversation with the writer : 
 "We hardly knew what such an officer should do. His 
 chief business, we supposed, would be to conduct cor- 
 respondence with the colleges. We hardly thought of 
 any visitation. Being chairman of the conference, 
 which I had been instrumental in calling, and being 
 president of the Princeton Association, as I had been 
 of the Philadelphian Society, I was appointed secretary. 
 I took the place simply because no one else seemed 
 willing to take it. Little idea had I of the work I was 
 assuming. If I had known what was before me I should 
 probably never have accepted the appointment, as I had 
 other work in view." 
 
 Within a few months it became evident that the col- 
 
14 A COLLEGE OF COLLEGES. 
 
 leges could not be properly reached withe it visitation. 
 Mr. Wishard accordingly began an extensive tour, in 
 the course of which he visited more than three hundred 
 colleges. Associations were formed or strengthened in 
 every part of the country. Various departments of col- 
 lege association work developed and were duly recog- 
 nized. These are now six in number, namely : (i) Indi- 
 vidual work ; (2) Devotional meetings ; (3) Bible study ; 
 (4) Development of missionary spirit ; (5) College neigh- 
 borhood work ; (6) Maintenance of intercollegiate rela- 
 tions. 
 
 In the autumn of 1877 Mr. Wishard, at a meeting in 
 New York, heard the story of the haystack prayer- 
 meeting from the Rev. Dr. George L. Prentiss. " We 
 have now,'' he said to himself, " the facilities for doing 
 the very thing those boys failed to do. We have just 
 what they lacked. We have the spiritual power, and 
 we have the organization." He resolved at the earliest 
 moment to make an effort in this direction. 
 
 Within two years his opportunity came. While pre- 
 paring for the International Convention of the Young 
 Men's Christian Associations which was to meet at 
 Baltimore in 1879, he wrote a letter to Dr. Mark Hop- 
 kins, asking him to send one of the best students of 
 Williams College to the second conference of the col- 
 lege Associations. Mr. H. P. Perkins, an intending mis- 
 sionary to China, was the delegate selected. At Balti- 
 more this earnest young man made a stirring aopeal in 
 behalf of foreign missions, strenuously recommenuing 
 that missionary committees be appointed in all -the col- 
 leges, and that the development of an interest in foreign 
 effort be made a regular feature of the college work. 
 The organization of the college associations was such 
 that this could quite easily be effected.' In a short time 
 missionary committees Virere in active operation in all 
 
GENESIS OF A GREAT MOVEMENT. I 5 
 
 the principal seats of learning. Thus was the daj'- 
 dream of Samuel J. Mills and his comrades, in God's 
 oivn time, completely fulfilled. 
 
 During succeeding years every phase of the six-fold 
 work of the college associations was emphasized as 
 this blessed work grew and multiplied. The missionary 
 and other committees each felt the responsibility laid 
 upon them, and strove to do their utmost toward en- 
 listing interest in all branches of the work. The Col- 
 lege Secretaries (Mr. Wishard having meantime been 
 joined by Mr. C. K. Ober) co-operated effectively in this 
 development of the entire work. At all the conventions 
 like presentation of the work was made. Bible study 
 and personal work by students increased. From time to 
 time students reported that they had decided to become 
 ambassadors for Christ in heathen lands. In 1885 Mr. 
 J. E. K. Studd, of Cambridge University, England, 
 visited a large number of American colleges. His 
 words stimulated Bible study, and his recital of the 
 marvellous narrative in which his brother and Mr. Stan- 
 ley Smith are leading figures, gave a noticeable impulse 
 to interest in foreign missions. 
 
 It was, however, in 1886 that the first manifestations 
 appeared of a movement which has surprised and grati- 
 fied the Christian world. In the spring of that year Mr. 
 D. L. Moody, while engaged in evangelistic work in 
 Georgia, gave a new evidence of the interest he has con- 
 stantly displayed in the work of the Young Men's Chris- 
 tian Association by proposing a convention of Association 
 Secretaries during the summer in the buildings of his 
 Boys' School at Mount Hermon, Massachusetts. Mr. 
 Wishard, with whom he was in consultation, thought 
 the secretaries were sufficiently provided with means of 
 conference, and suggested rather an assembly of callege 
 students. Mr. Moody heartily adopted the scheme. 
 
l6 A COLLEGE OF COLLEGES. 
 
 Preparations were entered upon immediately. Invita- 
 tions were issued to 227 college associations, . and the 
 college secretaries visited numerous Eastern colleges to 
 secure a large representation. From the 7th to the end 
 of July the " College Students' Summer School for Bible 
 Study " continued. About 240 students were in attend- 
 ance. Mr. Moody conducted the exercises. During 
 the forenoon of each day an hour was devoted to a full 
 and thorough consideration of the various methods of 
 College Association work, and two hours to the study 
 of the Bible. The afternoon was given up to athletic 
 sports. Questions were freely asked and answered at 
 the morning sessions. During their hours of leisure 
 many of the young men took delight in strolling away 
 to secluded retreats, where, either alone or in groups, 
 they would spend the time in communion with God 
 and in prayer for a larger measure of the Holy Spirit. 
 Most signally were their supplications answered. The 
 " power from on high " fell in strange abundance. A 
 peculiar tenderness of feeling and hallowed joy pre- 
 vailed during the closing days. The most prominent 
 outward expression of this experience was a spontaneous 
 convergence of attention upon foreign missions. In- 
 formal missionary meetings were held. One meeting 
 was addressed by three sons of missionaries in China, 
 India, and Persia, and by seven young men of divers 
 nationalities — ^an Armenian, a Japanese, a Siamese, a 
 Norwegian, a Dane, a German, and an American Indian. 
 Students who had as yet formed no purpose in life, and 
 others who were obliged to sacrifice definite plans, of- 
 fered themselves freely to lives of toil and suffering in 
 lands girdling the earth. The number of those who 
 announced their perfect readiness to become foreign 
 missionaries whenever fitted and required, was almost 
 exactly one hundred. 
 
CHAPTER II. 
 
 RECORD OF A YEAR. 
 
 Two Missioners Visit the Colleges — An Astonishing Response^ 
 Young People Eager to Become Foreign Missionaries — The Sec 
 ond Summer School — Scenes at Northfield — Features of the Meet- 
 ings — Professor Henry Drummond and his Career — A Remarka- 
 ble Array of Speakers — Delegates from Afar — Informal Meetings 
 and Exercises — Special Occasions — The Veiled Future. 
 
 "Tell others the story!" is the instant prompting 
 felt by one who has undergone a special work of grace. 
 Comparatively few out of the whole number of members 
 of the College Young Men's Christian Associations were 
 privileged to attend the Summer School at Mount Her- 
 mon. It was felt by those who had been preferred that 
 something ought to be done to convey to their less for- 
 tunate brethren the fullest possible radiation of the 
 blessing received. To this end a deputation of four stu- 
 dents was selected to represent the Mount Hermon 
 gathering, and to visit, so far as might be, all the col- 
 leges of this country and Canada, addressing the stu- 
 dents therein. Of these four, however, only one was 
 able to undertake the mission — Mr. Robert P. Wilder, 
 son of a missionary, and a student at Princeton College. 
 He was joined by Mr. John N. Forman, also a Princeton 
 student and son of a missionary, who had not been at 
 Mount Hermon, but who carried missionary fervor in 
 his veins. The expenses of their tour were defrayed by 
 one gentleman. 
 
 From college to college they have gone, presenting 
 
 (17) 
 
1 8 A COLLEGE OF COLLEGES. 
 
 the claims of the shadowed world, and the duty of the 
 rising generation in relation thereto, with a force, a 
 pungency, and an eloquence, which have indicated the 
 presence with them of the Spirit of God. Some of the 
 best and brightest of the young men of the land have 
 responded to the appeal, in such numbers that it has 
 been diflScult to say at any hour what was the total 
 figure. In the spring of 1887, President McCosh, of 
 Princeton College, wrote an open letter, setting before 
 the Christians of America their duty in view of the fact 
 that 1,500 young men and women had volunteered to 
 enter the ranks of the missionary service. Dr. McCosh 
 asks : " Has any such offering of living young men and 
 women been presented in our age ? in our country ? in 
 any age or in any country since the daj'' of Pentecost ? " 
 At the present writing (July, 1887), no fewer than 2,100 
 college students — 1,600 young men and 500 young wom- 
 en — stand pledged to become heralds of the Cross in 
 any clime beneath the sun. 
 
 The second " College Students' Summer School " was 
 held at Northfield, Massachusetts, in the midsummer 
 of 1887 — from June 30th to July 12th, inclusive. Mr. 
 Moody deemed it best to throw open for the occa- 
 sion the Seminary buildings at Northfield instead of 
 those at Mount Hermon, on account of the greater- 
 capacity of the former. Not only college students 
 were invited, but Association secretaries and others 
 engaged in special religious endeavor. The number 
 of persons in attendance was about 450. To accom- 
 modate this concourse of young men the resources of 
 Marquand Hall, Stone Hall, and East Hall were taxed 
 to the utmost. Many of the students provided for them- 
 selves in tents, and others occupied the smaller dormi- 
 tories connected with the institution. The dining-room 
 of Marquand Hall and East Hall assumed the aspect of 
 
RECORD OF A YEAR. I9 
 
 city hotels. One of the pleasantest features of this sec- 
 ond Summer School was the testimonies it brought 
 together to the benefits conferred by its predecessor. 
 While the missionary interest had been the most con- 
 spicuous result, it was discovered that to many colleges 
 their delegates to Mount Hermon had returned to take 
 such active part in Christian work that interest in Bible 
 study had greatly increased, students had been con- 
 verted. Christians reclaimed and quickened, and the 
 colleges had thus enjoyed a better Christian year than 
 they had ever known. 
 
 Mr. Moody presided at all the public meetings. The 
 scene of these was the auditorium of Stone Hall, and 
 they were held in the forenoon and evening of each 
 day. Fifteen minutes before the hour of opening Pro- 
 fessor Towner conducted a service of song. At 10 
 in the morning, or at 8 in the evening, Mr. Moody 
 began promptly by announcing a familiar hymn. Vari- 
 ous exercises followed, including audible and silent 
 prayer, frequent hymn-singing, and perhaps a solo by 
 Mr. Sankey — or, if he were not present, a duet by Pro- 
 fessor and Mrs. Towner. Before introducing the first 
 speaker, Mr. Moody would drill the students in the con- 
 tents of some one chapter of the Gospel of John, asking 
 them to mention, without looking at their Bibles, the 
 salient points of the chapter, their favorite verses, and 
 the verses likely to be of service in dealing with in- 
 quirers. Many characteristic comments fell from his 
 lips while thus reviewing the sacred text. After an- 
 other hymn he would introduce one of the leading speak- 
 ers, whose discourse would continue nearly if not quite 
 an hour. The people then rose and sang some appro- 
 priate hymn. The second speaker would likewise oc- 
 cupy nearly an hour. Seldom was there time for more 
 than two speakers at one session. Sometimes there 
 
30 A COLLEGE OF COLLEGES. 
 
 would be three brief addresses; sometimes one short and 
 one long one. At no time did the interest flag. The 
 audience, composed of trained minds, was attentive to a 
 degree which could not have been expected of an ordi- 
 nary assemblage. Mr. Moody's frequent exclamations, 
 " Hear, hear ! " " Good ! " etc., accentuated the best 
 points of the principal lectures. His brusque and 
 humorous style of handling the reins from beginning to 
 end infused an air of informality into the whole round 
 of proceedings, which greatly promoted the pleasure of 
 all. The distinguished evangelist spoke but rarely him- 
 self. Whenever he was expected to preach or speak at 
 length, the villagers and country folk of the vicinage 
 would flock to the place and swell the congregation. 
 
 Professor Henry Drummond, of Scotland, was the 
 most notable figure among the many eminent speakers 
 by whom Mr. Moody was surrounded. He was born in 
 1852, at Stirling, where his father, a retired grain mer- 
 chant, still resides. The late Peter Drummond, founder 
 of the celebrated Drummond tracts, was his uncle. He 
 was educated at Edinburgh University, and at Tubingen 
 University, in Germany. In 1877 he became Professor 
 of Natural Science in the Free Church College in Glas- 
 gow. Several years ago, in company with Professor 
 Geikie, he visited America, and made a geological ex- 
 pedition to the Rocky Mountains and the Yellowstone 
 region. Subsequently he explored Central Africa in 
 pursuit of unknown animals and insects. The manner 
 in which he attained success as an author resembles a 
 fairy tale. During the earlier years of his professorship 
 at Glasgow he contributed a few articles to The Clerical 
 World, one of the publications of Hoddei & Stoughton, 
 London. Such was the attention attracted, by these 
 essays that Mr. Hodder proposed the preparation of a 
 book concerning the mooted themes. Professor Drum- 
 
RECORD OF A YEAR. 21 
 
 mond happened to have at hand a number of papers of 
 the description desired. Hurriedly grouping this ma- 
 terial in the form of a book, which he christened " Natu- 
 ral Law in the Spiritual World," he handed the manu- 
 script to the publishers, and sailed for Africa. For 
 about a year he was engrossed in his scientific quest in 
 the heart of the Dark Continent. Returning to England 
 he was astonished to find that meantime he had been 
 placed upon a pinnacle of fame of which he had never 
 dreamed. His treatise has had an enormous sale in 
 every part of the civilized world. Long, however, be- 
 fore he had reached his present repute as a Christian 
 scientist and philosopher. Professor Drummond was 
 widely known for his enlightened zeal and personal 
 activity in benevolent work. He was indefatigable in 
 connection with the evangelistic campaigns of Messrs. 
 Moody and Sankey in Edinburgh, Glasgow, and other 
 parts of Scotland, as well as in England. For several 
 years he has been instrumental in guiding and promot- 
 ing a profound religious awakening in the Universities 
 of Edinburgh and Glasgow, which, in conjunction with 
 the similar movement at Cambridge, has changed the 
 atmosphere of college life at those great intellectual 
 centres. During his stay in Northfield, Professor Drum- 
 mond was the hero of a host of admiring students. 
 His simple manliness won all hearts, and the tenets 
 peculiar to his philosophy fascinated the strongest 
 minds. Summoned away from Northfield very sud- 
 denly, he was obliged to leave one of the closing meet- 
 ings the moment he had finished his remarks. The 
 students, not knowing the reason of his departure, and 
 only realizing that they should see his face no more, 
 rose and cheered him vehemently as he took his leave. 
 
 The other speakers who delivered stated addresses 
 were the following : The Rev. John A. Broadus, D.D., 
 
22 A COLLEGE OF COLLEGES. 
 
 LL.D., Professor in the Baptist Theological Seminary 
 at Louisville, Kentucky; author of a standard text-book 
 on Homiletics, a commentary on Matthew, etc. His 
 courtly manners and ripe scholarship, his earnestness 
 and genuine humor, made him a prime favorite with 
 the students. — The Rev. Arthur T. Pierson, D.D., pastor 
 of the Bethany Presbyterian Church, Philadelphia ; 
 author of "Many Infallible Proofs," "The Crisis of 
 Missions," etc. — Professor L. T. Townsend, of Boston 
 University. — Joseph Cook. — Dr. L. W. Munhall. — Mr. 
 H. L. Hastings, of Boston.^ — The Rev. Jacob Cham- 
 berlain, of the Arcot Mission, Madanapalle, India, 
 whose fervid appeals were enhanced in power by the 
 general consciousness of his own prolonged and heroic 
 career among the Telugus. 
 
 Among those who spoke briefly at various times, were: 
 Mr. L. D. Wishard and Mr. C. K. Ober, the College Sec- 
 retaries ; Dr. Henry Clay Trumbull, of Philadelphia; 
 the Rev. Dr. Ashmore, of Swatow, China ; Mr. Wm. M. 
 Oatts, General Secretary of the Y. M. C. A. of Glasgow, 
 Scotland ; Mr. D. W. McWilliams, of Brooklyn ; Mr. M. 
 H. Hodder, of London, England ; Mr. John N. Forman 
 and Mr. Robert P. Wilder, the missionary recruiting 
 officers ; as well as a number of clergymen and students. 
 
 Among the delegates were representatives of many 
 foreign countries. Two students appeared in behalf of 
 Cambridge University, England. Canada sent a com- 
 pany of about fifteen. Two clergymen were present 
 from Jamaica, West Indies. Natives of Syria, Alaska, 
 Japan, China, and Siam, illustrated the brotherhood of 
 man as they mingled in Christian fellowship with the 
 paler Caucasians. The American delegates came from 
 New England hillsides, Western prairies, and Southern 
 savannas. 
 
 In addition to the public meetings at Stone Hall, 
 
RECORD OF A YEAR. 23 
 
 innumerable smaller meetings were held for special pur- 
 poses. Every morning at 8:30 a meeting was held in 
 Senior Glen, or at Stone Hall, conducted by Messrs. 
 Wishard and Ober, for the discussion of methods of 
 Y. M. C. A. work. Views were exchanged, questions 
 asked and answered, and many valuable hints elicited. 
 The principal speakers were Mr. Richard C. Morse, Mr. 
 R. R. McBurney, and Mr. Geo. A. Hall, of New York; Mr. 
 J. T. Bowne, Principal of the Springfield School for 
 Christian Workers ; Mr. Wm. M. Oatts, of Glasgow ; 
 Mr. Edwin F. See, of Brooklyn; Mr. F. W. Ober, of 
 Albany ; and Mr. Samuel McConaughy, of Philadelphia. 
 On Round Hill, behind Mr. Moody's house, a meeting 
 was held each evening of college and other Y. M. C. A. 
 delegates, which was largely devotional in character. 
 Every evening a missionary meeting was held in Senior 
 Glen, in which statements were made and questions 
 asked and answered upon practical points relating to 
 foreign work. Here Dr. Chamberlain, of India, Dr. Ash- 
 more, of China, and Dr. Dowkontt, of the New York 
 Medical Mission, found opportunity to counsel young 
 men thinking of going abroad. One afternoon a meet- 
 ing was held in the chapel of Marquand Hall for ladies 
 exclusively, which was conducted by Mrs. Oatts, a daugh- 
 ter of the Rev. Dr. Andrew Bonar, of Glasgow, Scot- 
 land. At 6 o'clock in the morning Mr. Moody met a 
 group of early risers in Senior Glen, and gave them 
 hints on Bible study, methods of work, questions of 
 conscience, etc. Professor Drummond at a later hour 
 answered the queries of a band of eager disciples. Dr. 
 Pierson likewise gave instruction to amateurs in the 
 investigation of the sacred Scriptures. The Yale stu- 
 dents held a special prayer-meeting every night for per- 
 sonal consecration, and to crave power for service so 
 that through them their college might be blessed. Sim- 
 
24 A COLLEGE OF COLLEGES. 
 
 ilar meetings were held by the students of Princeton, 
 Cornell, Amherst, Williams, and other colleges. At a 
 union meeting of about fifty students from a large 
 number of colleges, the presence of the Holy Spirit was 
 distinctly felt. 
 
 On the I St of July, at 5 p.m., the Canadian delegates 
 assembled in Senior Glen to celebrate Dominion Day — 
 the anniversary of the completion of the Canadian Con- 
 federation, and as it happened, the twentieth. Repre- 
 sentatives of many parts of the British Empire attended. 
 Prayer was offered for the temporal and spiritual pros- 
 perity both of the British Possessions and of the United 
 States. On the 4th of July the afternoon was made a 
 "field-day," and a large collection of spectators beheld 
 sundry gymnastic and amusing contests on the green in 
 front of Marquand Hall. At the meeting that evening, 
 after Dr. Broadus had led in a patriotic prayer, Mr. 
 Moody remarked that he could remember a time when 
 he would never have expected to see a chaplain in Gen- 
 eral Lee's army praying in Massachusetts for the welfare 
 of the Union. Later in the evening the entire body of 
 students serenaded the Scottish guests at Mr. Moody's 
 house, forming a semicircle and heartily singing 
 college songs. Professor Drummond, in his words of 
 response, said that while he had been accustomed to 
 regard the students of the universities in Scotland as the 
 finest representatives of young manhood in the world, he 
 would in future be obliged to admit that a similar show- 
 ing could be found on this side of the Atlantic. Mrs. 
 Oatts sang, " My Ain Countrie," and Mr. Moody made a 
 few pleasant remarks. On the first Sunday of the con- 
 vention Mr. Moody held an afternoon meeting near the 
 river bank, directly in front of his house, and preached 
 a powerful discourse on the requisites for successful 
 Christian work — faith, courage, enthusiasm, persever- 
 
RECORD OF A YEAR. 2$ 
 
 a\ice, love, and sympathy. The multitude sitting or 
 reclining upon the grass, with wagon-loads of listeners at 
 the edges ; the rural surroundings, combined with the 
 river vista ; the earnest evangelist from a slight eleva- 
 tion dropping words that burned and thrilled — these 
 things taken as a whole formed a picture not soon to be 
 forgotten. Another special proceeding occurred on the 
 last day of the conference. At 4 p.m. the delegates in 
 large numbers met at Mr. Moody's house and, led by 
 him, began the ascent of Strobridge Hill. Passing the 
 old Moody homestead on the way, the procession stopped 
 and sang several hymns by way of serenade to Mrs. 
 Betsy Moody, the evangelist's mother. The Rev. Dr. 
 Humphrey, of Chicago, offered a touching prayer. Then 
 said Mr. Moody, pointing : "There is the room where I 
 was born. My mother is living here yet. I am glad she 
 is with us to-day, and I pray that she may be spared for 
 many years. Among the best blessings God gfives any 
 man are a good mother and a good wife. Now, young 
 men, three cheers for my mother." These were given 
 with a will. The old lady, who was obliged to remain 
 indoors, was much affected as well as pleased by the 
 incident. After a toilsome climb, during which a view 
 reminding one of the Catskills was presented, the sum- 
 mit of the mountain was reached. Resting in a breezy 
 spot, the company listened to the reading of the Sermon 
 on the Mount. Mr. Moody read a portion of the sermon 
 including the Beatitudes, commenting freely as he pro- 
 gressed ; after which he was relieved by Mr. Richard C. 
 Morse, of New York, who read the remainder. Silent 
 and vocal prayer ensued for a brief interval. The easy 
 descent was quickly made. 
 
 Every afternoon as many of the students as chose 
 engaged in athletic sports and exercises of various kinds, 
 including base-ball, lawn-tennis, rambling, boating, and 
 
26 A COLLEGE OF COLLEGES. 
 
 swimming. Very gratifying to a thoughtful observer 
 was their thoroughly natural demeanor. Whoever 
 imagined that religion was synonymous with melan- 
 choly, or that the ebullient animal spirits of youth were 
 inconsistent with the most intense Christian zeal, would 
 have had his erroneous ideas speedily rectified had he 
 seen the cheerful, even jovial temperament, the abound- 
 ing energy and the keen relish for innocent pastimes, of 
 the delegates in their hours of leisure. Mr. Moody said 
 at one of the meetings : " While I was out driving yes- 
 terday I saw a number of young men playing lawn- 
 tennis, and to see them play you would think their lives 
 depended on it. A little farther I saw some young men 
 engaged at base-ball, and they, too, were playing as if 
 their lives depended on it. I liked that. 'Whatsoever 
 thy hand findeth to do, do it with thy might.' " Who 
 shall tell whether the vitality thus conserved and 
 developed is not to be laid up against cruel tests in 
 unfriendly climates ? Even the fondness for manly 
 sports may have a determined value in the counsels of 
 Providence. It was by his skill in boating and swim- 
 ming, acquired in college days, that Bishop Selwyn on 
 more than one occasion saved his life when in jeopardy 
 among the isles of Polynesia. 
 
 These four hundred students, from eighty-two colleges, 
 separated from one another stronger in body, soul, and 
 spirit than when they came together two short weeks 
 before. A deep spirit of consecration had pervaded the 
 meetings for prayer daily held by small groups from the 
 different colleges. The two largest of these groups con- 
 sisted, the one of thirty, the other of thirty-one students. 
 More than a third of each of these were led to devote 
 their lives to Christian work in the paths indicated by 
 the Spirit of God. Many will be led into the ministry 
 at home or abroad. Some will become secretaries of 
 
RECORD OF A YEAR. 2/ 
 
 Young Men's Christian Associations in our own country 
 or in heathen lands, whence urgent calls are coming for 
 this form of work among young men. 
 
 Precisely in what manner the hundreds of students 
 who during the past year have offered themselves, will 
 be sent to foreign fields, is a weighty question. They 
 are recommended to place them-selves under the care 
 of the boards of their respective denominations. It is 
 earnestly hoped and believed that the sight of so sur- 
 prising a reinforcement of the missionary ranks, and 
 the reflex influence of the greatly extended operations 
 reported, will swell the coffers of the regular boards, and 
 enable them to keep pace with their opportunities. A 
 considerable proportion of the fresh forces will be re- 
 quired to man the Young Men's Christian Associations 
 which it is hoped can be successfully established in the 
 influential cities of heathendom. The demand for Euro- 
 pean or American teachers in the Government schools in 
 Japan and India will afford scope for hundreds of tal- 
 ented young people, who will be able to leaven those 
 schools with Christian truth. It is also to be remem- 
 bered that many of the students who anticipate becom- 
 ing foreign missionaries are still freshmen, sophomores, 
 or juniors at college. 
 
 But the surest and most immediate result of this blessed 
 Summer School may be looked for in the Christian 
 activity of these energized students as they return to 
 their colleges and resum,e the six-fold work, in every 
 department of which they have become more skilled and 
 earnest. The burden of every meeting and every prayer 
 was that blessing from God might come upon the stu- 
 dents in every college through faithful confession of 
 Christ in word and life by those who were called by His 
 name. Such confession and blessing will make the next 
 college year more Pentecostal than any which has pre- 
 ceded it. 
 
CHAPTER III. 
 
 HOW TO LEARN HOW TO LEARN. 
 
 Address by Prof. Henry Drummond, of Scotland — The Instrument 
 with which we Apprehend Truth — Is it in Perfect Working Order ? 
 — Employment for Body, Mind, and Soul — Relation of Obedience 
 to Knowledge — Danger of Deception — -The Crucial Test of Value. 
 
 Before the more serious work of this conference be- 
 gins, I venture to say a few words about " How to Learn 
 How to Learn " — preparation for learning. Before an 
 artist can do anything the instrument must be tuned. 
 Our astronomers at this moment are preparing for an 
 event which happens only once or twice in a lifetime : 
 the total eclipse of the sun in the month of August. 
 They have begun already. They are making prepara- 
 tions. At chosen stations in different parts of the world 
 they are spending all the skill that science can suggest 
 upon the construction of their instruments; and up to 
 the last moment they will be busy adjusting them; and 
 the last day will be the busiest of all, because then they 
 have to have the glasses and the mirrors polished to the 
 last degree. They have to have the lenses in place and 
 focussed upon this spot before the event itself takes 
 place. 
 
 Now, you are preparing to-night for an event which 
 happens once or twice in a lifetime, and everything will 
 depend upon the insti-uments which you bring to this 
 experiment. Everything will depend upon it; and 
 therefore to-night fifteen minutes will not be lost if we 
 each put our instrument into the best working order we 
 can. I have spoken of lenses, and that reminds me that 
 
 (23) 
 
HOW TO LEARN HOW TO LEARN. 29 
 
 the instrument which we bring to bear upon truth is a 
 compound thing. It consists of many parts. Truth is 
 not a product of the intellect alone ; it is a product of 
 the whole nature. The body is engaged in it, and the 
 mind, and the soul. 
 
 The body is engaged in it. Of course, a man who 
 has his body run down, or who is dyspeptic, or melan- 
 choly, sees everything black, and distorted, and untrue. 
 But I am not going to dwell upon that. Most of you 
 seem in pretty fair working order so far as your bodies 
 are concerned ; only it is well to remember that we are 
 to give our bodies a living sacrifice — not a half-dead 
 sacrifice, as some people seem to imagine. There is no 
 virtue in emaciation. I don't know if you have any 
 tendency in that direction in America, but certainly we 
 are in danger of dropping into it now and then in Eng- 
 land, and it is just as well to bear in mind our part of 
 the lens — a very compound and delicate lens — with 
 which we have to take in truth. 
 
 Then comes a very important part : the intellect — 
 which is one of the most useful servants of truth ; and 
 I need not tell you as students, that the intellect will 
 have a great deal to do with your reception of truth at 
 this conference. I was told, sir [turning to Mr. Moody], 
 that it was said at these conferences last year, that a 
 man must crucify his intellect. I venture to contradict 
 the gentleman who made that statement. I am quite 
 sure no such statement could ever have been made in 
 your hearing — that we were to crucify our intellects. 
 We can make no progress without the full use of all the 
 intellectual powers that God has endowed us with. 
 
 But more important than either of these is the moral 
 nature — the moral and spiritual nature. Some of you 
 remember a sermon of Robertson of Brighton, entitled 
 "Obedience the Organ of Spiritual Knowledge." A 
 
30 A COLLEGE OF COLLEGES. 
 
 very startling title ! — " Obedience the Organ of Spiritual 
 Knowledge." The Pharisees asked about Christ: "How 
 knoweth this man letters, never having learned ?" How 
 knoweth this man, never having learned ? The organ 
 of knowledge is not nearly so much mind, as the organ 
 that Christ used, namely, obedience ; and that was the 
 organ which He Himself insisted upon when He said : 
 " He that willeth to do His will shall know of the 
 doctrine whether it be of God." You have all noticed, 
 of course, that the words there in the original are : " If 
 any man will to do His will, he shall know of the 
 doctrine." It doesn't read, " If any man do His will," 
 which no man can do perfectly ; but if any man be 
 simply willing to do His will — if he has an absolutely 
 undivided mind about it — that man will know what 
 truth is and know what falsehood is ; a stranger will he 
 not follow. And that is by far the best source of spirit- 
 ual knowledge on every account — obedience to God — 
 absolute sincerity and loyalty in following Christ. " If 
 any man do His will he shall know " — a very remarkable 
 association of knowledge, a thing which is usually con- 
 sidered quite intellectual, with obedience, which is moral 
 and spiritual. 
 
 But even although we use all these three different 
 parts of the instrument, we have not at all yet got at the 
 complete method of learning. There is a little prelim- 
 inary that the astronomer has to do before he can make 
 his observation. He has to take the cap off his tele- 
 scope. Many a man thinks he is looking at truth 
 when he is only looking at the cap. Many a time I have 
 looked down my microscope and thought I was looking 
 at the diatom for which I had long been searching, and 
 found I had simply been looking at a speck of dust upon 
 the lens itself. Many a man thinks he is looking at 
 truth when he is onlv looking at the spectacles he has 
 
HOW TO LEARN HOW TO LEARN. 3 1 
 
 put on to see it with. He is looking at his own spec- 
 tacles. Now, the common spectacles that a man puts 
 on — I suppose the creed in which he has been brought 
 up — if a man looks at that, let him remember that he is 
 not looking at truth : he is looking at his own spectacles. 
 There is no more important lesson that we have to carry 
 with us through this conference than that truth is not 
 to be found in what I have been taught. That is not 
 truth. Truth is not what I have been taught. If it 
 were so, that would apply to the Mormon, it would ap- 
 ply to the Brahmin, it would apply to the Buddhist. 
 Truth would be to everybody just what he had been 
 taught. Therefore let us dismiss from our minds the 
 predisposition to regard that which we have been 
 brought up in as being necessarily the truth. I must 
 say it is very hard to shake oneself free altogether from 
 that. I suppose it is impossible. But you quite seethe 
 reasonableness of giving up that as your view of truth 
 when you come to apply it all around. If that were the 
 definition of truth, truth would be just what one's 
 parents were — it v/ould be a thing of hereditary trans- 
 mission, and not a thing absolute in itself. Now, let me 
 venture to ask you to take that cap off. Take that cap 
 off now, and make up your minds you are going to look 
 at truth naked — in its reality as it is, not as it is reflected 
 through other minds, or through any theology, however 
 venerable. Here, as we meet as a formative school of 
 theology for a week or a fortnight, we must look at 
 things for ourselves. 
 
 Then, there is one other thing I think we must be 
 careful about, and that is besides having the cap off, 
 and having all the lenses clean and in position — to have 
 the instrument rightly focussed. Everything may be 
 right, and yet when you go and look at the object, you 
 see things altogether falsely. Yo see things not only 
 
32 A COLLEGE OF COLLEGES. 
 
 blurred, but you see things •out of proportion. And 
 there is nothing more important we have to bear in 
 mind in running our eye over successive theological 
 truths, or religious truths, than that there is a propor- 
 tion in those truths, and that we must see them in their 
 proportion, or we see them falsely. A man may take a 
 dollar or a half-dollar and hold it to his eye so closely 
 that he will hide the sun from him. Or he may so focus 
 his telescope that a fly or a boulder may be as large as 
 a mountain. A man may come to this conference with 
 a certain doctrine, held very intensely — a doctrine which 
 has been looming upon his horizon for the last six 
 months, let us say, and which has thrown everything 
 else out of proportion, it has become so big itself. Now, 
 let us beware of distortion in the arrangement of the 
 religious truths which we hold. It is almost impossible 
 to get things in their true proportion and symmetry, but 
 this is the thing we must be constantly aiming at. We 
 are told in the Bible to " add to your faith virtue, and 
 to virtue knowledge, and to knowledge balance," as the 
 word literally means — balance. It is a word taken from 
 the orchestra, where all the parts — the sopranos, the 
 basses, the altos, and the tenors, and all the rest of them 
 — must be regulated. If you have too much of the bass, 
 or too much of the soprano, there is want of harmony. 
 That is what I mean by the want of proper focus — by 
 the want of proper balance— in the truths which we all 
 hold. It will never do to exaggerate one truth at the ex- 
 pense of another, and a truth may be turned into a false 
 hood very, very easily, by simply being either too much 
 enlarged or too much diminished. I once heard of some 
 blind men who were taken to see a menagerie. They 
 had gone around the animals, and four of them were 
 allowed to touch an elephant as they went past. They 
 were discussing afterward what kind of a creature the 
 
HOW TO LEARN HOW TO LEARN. 33 
 
 elephant was. One man, who had touched its tail, said 
 the elephant was like a rope. Another of the blind 
 men, who had touched its hind limb, said, " No such 
 thing ! the elephant is like the trunk of a tree." An- 
 other, who had felt its sides, said, "That is all rubbish. 
 An elephant is a thing like a wall." And the fourth, 
 who had felt its ear, said that an elephant was like none 
 of those things; it was like a leather bag. Now, men 
 look at truth at different bits of it, and they see differ- 
 ent things of course, and they are very apt to imagine 
 that the thing which they have seen is the whole affair 
 — the whole thing. In reality, we can only see a very 
 little bit at a time; and we must, I think, learn to be- 
 lieve that other men can see bits of truth as well as our- 
 selves. Your views are just what you see with your 
 own eyes; and my views are just what I see; and what 
 I see depends on just where I stand, and what you see 
 depends on just where you stand ; and truth is very 
 much bigger than an elephant, and we are very much 
 blinder than any of those blind men as we come to look 
 at it. 
 
 Now, I am not going to say any more. I simply want 
 to direct your minds to this subject at the beginning, 
 that we may not miss the chances that are going here. 
 Christ has made us aware that it is quite possible for a 
 man to have ears and hear nothing, and to have eyes 
 and see not. One of the disciples saw a great deal of 
 Christ, and he never knew Him. " Have I been so long 
 time with you, Philip, and yet hast thou not known 
 me?" "He that hath seen me hath seen the Father 
 also." Philip had never seen Him. He had been look- 
 ing at his own spectacles, perhaps, or at something else, 
 and had never seen Him. If the instrument had been 
 in order, he would have seen Christ. And I would just 
 add this one thing more : The test of value of the dif- 
 2* 
 
34 A COLLEGE OF COLLEGES. 
 
 ferent verities of truth depends upon one thing: wheth- 
 er they have or have not a sanctifying power. That is 
 another remarkable association in the mind of Clirist — ■ 
 of sanctification with truth — thinking and holiness — not 
 to be found in any of the sciences or in any of the phi- 
 losophies. It is peculiar to the Bible. Christ said : 
 "Sanctify them by Thy truth. Thy Word is truth." 
 Now, gentlemen, the value of any question — the value 
 of any theological question — depends upon whether it 
 has a sanctifying influence. If it has not, don't bother 
 about it. Don't let it disturb your minds until you 
 have exhausted all truths that have sanctification within 
 them. If a truth makes a man a better man, then let 
 him focus his instrument upon it and get all the ac- 
 quaintance with it he can. If it is the profane babbling 
 of science, falsely so called, or anything that has an in- 
 jurious effect upon the moral and spiritual nature of a 
 man, it is better let alone. And above all, let us remem- 
 ber to hold the truth in love. That is the most sancti- 
 fying influence of all. And if we can carry away from 
 this conference the mere lessons of toleration, and leave 
 behind us our censoriousness, and criticalness, and 
 harsh judgments upon one another, and excommunicat- 
 ing of everybody except those who think exactly as we 
 do, the time we shall spend here will not be the least 
 useful part of our lives. 
 
CHAPTER IV. 
 
 DEALING WITH DOUBT. 
 
 Address by Prof. Drummond— Man a Born Questioner-— The World 
 a Riddle — Religious Truths Doubtable — Propriety of Humility 
 and Toleration — Two Ways of Treating Doubt Contrasted — Dif- 
 ference between Doubt and Unbelief — A Demand for Facts — 
 Vulnerable Religion — Unsolved Problems to be Shelved — The 
 Duty of To-day — Reward of Obedience. 
 
 There is a subject which has not yet been touched 
 upon at this conference, and which I think we as work- 
 ers amongst young men cannot afford to keep out of 
 sight^I mean the subject of " Doubt." We are forced 
 to face that subject. We have no choice. I would 
 rather let it alone ; but every day of my life I meet 
 men v/ho do'ubt, and I am quite sure that most of you 
 have innumerable interviews every year with men who 
 raise skeptical difficulties about religion. Now, it be- 
 comes a matter of great practical importance that we 
 should know how to deal wisely v/ith these men. Upon 
 the whole, I think these are the best men in the country. 
 I speak of my own country. I speak of the universities 
 with which I am familiar, and I say that the men who 
 are perplexed — the men who come to you with serious 
 and honest difficulties — are the best men. They are men 
 of intellectual honesty, and cannot allow themselves to 
 be put to rest by v/ords, or phrases, or traditions, or 
 theologies, but who must get to the bottom of things 
 for themselves. And if I am not mistaken, Christ was 
 very fond of these men. The outsiders always inter- 
 ested Him, and touched Him. The orthodox people — 
 
 (35) 
 
36 A COLLEGE OF COLLEGES. 
 
 the Pharisees— He was much less interested in. He 
 went with publicans and sinners — with people who were 
 in revolt against the respectability, intellectual and re- 
 ligious, of the day. And following Him, we are entitled 
 to give sympathetic consideration to those Vi^hom He 
 loved and took trouble with. 
 
 First, let me speak for a moment or two about the 
 origin of doubt. In the first place, we are born ques- 
 tioners. Look at the wonderment of a little child in its 
 eyes before it can speak. The child's great word when 
 it begins to speak is, "why?" Every child is full of 
 every kind of question, about every kind of thing that 
 moves, and shines, and changes, in the little vv^orld in 
 which it lives. That is the incipient doubt in the nature 
 of man. Respect doubt for its origin. It is an inevita- 
 ble thing. It is not a thing to be crushed. It is a part 
 of man as God made him. Heresy is truth in the mak- 
 ing, and doubt is the prelude of knowledge. 
 
 Secondly : The world is a Sphinx. It is a vast riddle — 
 an unfathomable mystery ; and on every side there is 
 temptation to questioning. In every leaf, in every cell 
 of every leaf, there are a hundred problems. There are 
 ten good years of a man's life in investigating what is 
 in a leaf, and there are five good years more in investi- 
 gating the things that are in the things that are in the 
 leaf. God has planned the world to incite men to intel- 
 lectual activity. 
 
 Thirdly : The instrument with which we attempt to 
 investigate truth is impaired. Some say it fell, and the 
 glass is broken. Some say prejudice, heredity, or sin, 
 have spoiled its sight, and have blinded our eyes and 
 deadened our ears. In any case the instruments with 
 which we work upon truth, even in the strongest men, 
 are feeble and inadequate to their tremendous task. 
 
 And in the fourth place, all religious truths are doubt- 
 
DEALING WITH DOUBT. 37 
 
 able. There is no absolute proof for any one of them. 
 Even that fundamental truth — the existence of a God — 
 no man can prove by reason. The ordinary proof for 
 the existence of God involves either an assumption, 
 argument in a circle, or a contradiction. The impres- 
 sion of God is kept up by experience ; not* by logic. 
 And hence, when the experimental religion of a man, of 
 a community, or of a nation, wanes, religion wanes — 
 their idea of God grows indistinct, and that man, com- 
 munity or nation becomes infidel. Bear in mind, then, 
 that all religious truths are doubtable — even those which 
 we hold most strongly. 
 
 What does this brief account of the origin of doubt 
 teach us ? It teaches us great intellectual humility. It 
 teaches us sympathy and toleration with all men who 
 venture upon the ocean of truth to find out a path 
 through it for themselves. Do you sometimes feel your- 
 self thinking unkind things about your fellow-students 
 who have intellectual difficulty ? I know how hard it is 
 always to feel sympathy and toleration for them ; but 
 we must address ourselves to that most carefully and 
 most religiously. If my brother is short-sighted I must 
 not abuse him or speak against him ; I must pity him, 
 and if possible try to improve his sight or to make things 
 that he is to look at so bright that he cannot help seeing. 
 But never let us think evil of men who do not see as we 
 do. From the bottom of our hearts let us pity them, 
 and let us take them by the hand and spend time and 
 thought over them, and try to lead them to the true 
 light. 
 
 What has been the Church's treatment of doubt in the 
 past ? It has been very simple. " There is a heretic. 
 Burn him!" That is all. " There is a man who has gone 
 off the road. Bring him back and torture him ! " We 
 have got past that physically ; have we got past it 
 
38 A COLLEGE OF COLLEGES. 
 
 morally ? What does the modern Church say to a man 
 who is skeptical ? Not " Burn him I " but " Brand him ! " 
 " Brand him ! — call him a bad name." And in many 
 countries at the present time, a man who is branded as 
 a heretic is despised, tabooed, and put out of religious 
 (society, much more than if he had gone wrong in morals. 
 I think I am speaking within the facts when I say that 
 a man who is unsound is looked upon in many commu- 
 nities with more suspicion and with more pious horror 
 than a man who now and then gets drunk. " Burn him ! " 
 " Brand him ! " " Excommunicate him ! " That has been 
 the Church's treatment of doubt, and that is perhaps to 
 some extent the treatment which we ourselves are 
 inclined to give to the men who cannot see the truths of 
 Christianity as we see them. Contrast Christ's treat- 
 ment of doubt. I have spoken already of His strange 
 partiality for the outsiders— for the scattered heretics up 
 and down the country ; of the care with which He loved 
 to deal with them, a:nd of the respect in which He held 
 their intellectual difficulties. Christ never failed to dis- 
 tinguish between doubt and unbelief. Doubt is can't 
 believe; unhtUei is won't ielieve. Doubt is honesty ; unbe- 
 lief is obstinacy. Doubt is looking for light ; unbelief 
 is content with darkness. Loving darkness rather than 
 light — that is what Christ attacked, and attacked 
 unsparingly. But for the intellectual questioning of 
 Thomas, and Philip, and Nicodemus, and the many 
 others who came to Kim to have their great problems 
 solved. He was respectful and generous and tolerant. 
 
 And how did He meet their doubts ? The Church, as 
 I have said, says, " Brand him ! " Christ said, " Teach 
 him." He destroyed by fulfilling. V/hen Thomas came 
 to Him and denied His very resurrection, and stood 
 before Him waiting for the scathing words and lashing 
 for his unbelief, they never came. They never came. 
 
DEALING WITH DOUBT. 39 
 
 Christ gave him facts — facts.- No man can go around 
 facts. Christ said, " Behold my hands and my feet." 
 The great god of science at the present time is a fact. 
 It works with facts. Its cry is, " Give me facts." Found 
 anything you like upon facts and we v/iil believe it. The 
 spirit of Christ was the scientific spirit. He founded 
 His religion upon facts ; and He asked all men to found 
 their religion upon facts. Now, gentlemen, get up the 
 facts of Christianity, and take men to the facts. Theol- 
 ogies—and I am not speaking disrespectfully of theol- 
 ogy ; theology is as scientific a thing as any other 
 science of facts — but theologies are human versions of 
 Divine truths, and hence the varieties of the versions, 
 and the inconsistencies of them. I would allow a man 
 to select whichever version of this truth he liked after- 
 wards ; but I would ask him to begin with no version, 
 but go back to the facts and base his Christian life upon 
 that. That is the great lesson of the New Testament 
 way of looking at doubt — of Christ's treatment of doubt. 
 It is not " Brand him ! " — but lovingly, wisely, and ten- 
 derly to teach him. Faith is never opposed to reason in 
 the New Testament ; it is opposed to sight. You will 
 find that a principle worth thinking over. Faith is never 
 opposed to reason in the New Testament, but to sight. 
 
 Well, now ; with these principles in mind as to the 
 origin of doubt, and as to Christ's treatment of it, how 
 are we ourselves to deal with our fellow-students who 
 are in intellectual difficulty ? In the first place, I think 
 we must make all the concessions to them that we con- 
 scientiously can. When a doubter first encounters you 
 he pours out a deluge of abuse of churches, and minis- 
 ters, and creeds, and Christians. Nine-tenths of what 
 he says is probably true. Make concessions. Agree 
 with him. It does him good to unburden himself of 
 these things. He has been cherishing them for years 
 
40 A COLLEGE OF COLLEGES. 
 
 — laying them up against Clinstians, against the Church, 
 and against Christianity; and now he is startled to find 
 the first Christian with whom he has talked over the 
 thing almost entirely agrees with him. We are, of 
 course, not responsible for everything that is said in 
 the name of Christianity; but a man does not give up 
 medicine because there are quack doctors, and no man 
 has a right to give up his Christianity because there are 
 spurious or inconsistent Christians. Then, as I already 
 said, creeds are human versions of Divine truths; and 
 we do not ask a man to accept all the creeds, any more 
 than we ask him to accept all the Christians. We ask 
 him to accept Christ, and the facts about Christ, and 
 the words of Christ. But you will find the battle 
 is_ half won when you have endorsed the man's objec- 
 tions, and possibly added a great many more to the 
 charges which he has against ourselves. These men, 
 gentlemen, are in revolt against the kind of religion 
 which we exhibit to the world — against the cant that is 
 taught in the name of Christianity. And if the men 
 that have never seen the real thing — if you could 
 show them that, they would receive it as eagerly as you 
 do. They are merely in revolt against the imperfec- 
 tions and inconsistencies of those who represent Christ 
 to the world. 
 
 Second : Beg them to set aside, by an act of will, all 
 unsolved problems : such as the problem of the origin 
 of evil, the problem of the Trinity, the problem of the 
 lelation of human will and predestination, and so on — 
 problems which have been investigated for thousands 
 of years without result — ask them to set those problems 
 aside as insoluble in the meantime, just as a man who is 
 studying mathematics may be asked to set aside the 
 problem of squaring the circle. Let him go on with 
 what can be done, and what has been done, and leave 
 
DEALING WITH DOUBT. 4I 
 
 out of sight the impossible. You will find that v/ill 
 relieve the skeptic's mind of a great deal of unnecessary 
 cargo that has been in his way. 
 
 Thirdly : Talking about difficulties, as a rule, only 
 aggravates them. Entire satisfaction to the intellect is 
 unattainable about any of the greater problems, and if 
 you try to get to the bottom of them by argument, there 
 is no bottom there ; and therefore you make the matter 
 worse. But I would say what is known, and what can 
 be honestly and philosophically and scientifically said 
 about one or two of the difficulties that the doubter 
 raises, just to show him that you can do it — to show 
 him that you are not a fool — that you are not merely 
 groping in the dark yourself, but you have found what- 
 ever basis is possible. But I would not go around all 
 the doctrines. I would simply do that with one or two; 
 because the moment you cut off one, a hundred other 
 heads will grow in its place. It would be a pity if all 
 these problems could be solved. The joy of the in 
 tellectual life would be largely gone. I would not rob 
 a man of his problems, nor would I have another man 
 rob me of my problems. They are the delight of life, 
 and the whole intellectual world would be stale and un- 
 profitable if we knew everything. 
 
 Fourthly — and this is the great point : Turn away 
 from the reason, and go into the man's moral life. I 
 don't mean, go into his moral life and see if the man is 
 living in conscious sin, which is the great blinder of the 
 eyes — I am speaking now of honest doubt ; but open a 
 new door into the practical side of the man's nature. En- 
 treat him not to postpone life and his life's usefulness 
 until he has settled the problems of the universe. Tell 
 him those problems will never all be settled ; that his life 
 will be done before he has begun to settle them ; and ask 
 him what he is doing with his life meantime. Charge 
 
42 A COLLEGE OF COLLEGES. 
 
 him with wasting his life and his usefulness ; and invite 
 him to deal with the moral and practical difSculties of 
 the world, and leave the intellectual difficulties as he goes 
 along. To spend time upon these is proving the less im- 
 portant before the more important ; and, as the French 
 say, " The good is the enemy of the best." It is a good 
 thing to think ; it is a better thing to work — it is a better 
 thing to do good. And you have him there, you see. 
 He can't get beyond that. You have to tell him, in fact, 
 that there are two organs of knowledge : the one reason, 
 the other obedience. And now tell him, as he has tried 
 the first and found the little in it, just for a moment or 
 two to join you in trying the second. And when he 
 asks Vv^hom he is to obey, you tell him there is but One, 
 and lead him to the great historical figure who calls all 
 men to Him : the one perfect life — the one Saviour of 
 mankind— the one Light of the world. Ask him to be- 
 gin to obey Christ ; and, doing His will, he shall know 
 of the doctrine whether it be of God. 
 
 That, I think, is about the only thing you can do with 
 a man : to get him into practical contact with the needs 
 of the world, and to let him lose his intellectual difficul- 
 ties meantime. Don't ask him to give them up alto- 
 gether. Tell him to solve them afterward one by one 
 if he can, but meantime to give his life to Christ and 
 his time to the kingdom of God. And, you see, you 
 fetch him completely around when you do that. You 
 have taken him away from the false side of his nature, 
 and to the practical and moral side of his nature ; and 
 for the first time in his life, perhaps, he puts things in 
 their true place. He puts his nature in the relations in 
 which it ought to be, and he then only begins to live. 
 And by obedience — by obedience — he will soon become 
 a learner and pupil for himself, and Christ will teach 
 him things, and he will find whatever problems are solv- 
 
DEALING WITH DOUBT. 43 
 
 able gradually solved as he goes along the path of prac- 
 tical duty. 
 
 Now, gentlemen, let me just, in closing, give you a 
 couple of instances of how to deal with specific points. 
 The commonest thing that we hear said nowadays by 
 young men is, " What about evolution ? Hov/ am I to 
 reconcile my religion, or any religion, with the doctrine 
 of evolution ? " That upsets more men than perhaps any- 
 thing else at the present hour. How would you deal 
 with it ? I would say to a man that Christianity is the 
 further evolution. I don't know any better definition 
 than that. It is the further evolution — the higher evo- 
 lution. I don't start with him to attack evolution. I 
 don't start with him to defend it. I destroy by fulfilling 
 it. I take him at his own terms. He says evolution 
 is that which pushes the man on from the simple to 
 the complex, from the lower to the higher. Very well ; 
 that is what Christianity does. It pushes the man far- 
 ther on. ' It takes him where nature has left him, and 
 carries him on to heights which on the plane of nature 
 he could never reach. That is evolution. " Lead me to 
 the Rock that is higher than I." That is evolution. It 
 is the developm.ent of the whole man in the highest 
 directions — the drawing out of his spiritual being. Show 
 an evolutionist that, and you have taken the wind out of 
 his sails. " I came not to destroy." Don't destroy his 
 doctrine — perhaps you can't — but fulfil it. Put a larger 
 meaning into it. 
 
 The other instance — the next commonest question per- 
 haps — is the question of miracles. It is impossible, of 
 course, to discuss that now — miracles ; but that question 
 is thrown at my head every second day : " What do you 
 say to a man when he says to you, ' Why do you believe 
 in miracles ? ' " I say, " Because I have seen them." He 
 says, "When?" I say, "Yesterday." He says, "Where?" 
 
44 A COLLEGE OF COLLEGES. 
 
 " Down such-and-such a street I saw a man who was a 
 drunkard redeemed by the power of an unseen Christ 
 and saved from sin. That is a miracle." The best apolo- 
 getic for Christianity is a Christian. That is a fact which 
 the man cannot get over. There are fifty other argu- 
 ments for miracles, but none so good as that you have 
 seen them. Perhaps you are one yourself. But take 
 you a man and show him a miracle with his own eyes. 
 Then he will believe. 
 
CHAPTER V. 
 
 PRIMITIVE ORTHODOXY. 
 
 Address by Prof. L. D. Townsend, of Boston University— Historical 
 Account of Successive Attempts to Modify Christian Doctrines— 
 Nineteen Centuries of Failure — Triumphs of the Evangelical 
 Faith — The World's Panacea To-day — A Marine Parable — The 
 Liberal Ship and the Orthodox Ship. 
 
 At the present time, and in all religious denomina- 
 tions, there are those who think, in all sincerity, that 
 certain phases of the Gospel should be modified to suit 
 popular taste ; and that the time has fully come, as the 
 saying is, to re-state the old creeds of Christendom. 
 There is as yet, it is true, no general agreement as to 
 just how sweeping the changes shall be. The opinion 
 of one is that the doctrines of an inspired Bible, of the 
 resurrection of the dead, of the vicarious atonement^ 
 should each be modified ; the opinion of another is that 
 the doctrine of future and endless punishment should 
 no longer be urged as a motive to lead men to Christ, 
 There are those, too, who think it possible that there 
 may be a future probation for those who have had no 
 probation in this life, and possibly a future probation 
 for all. In point of fact, there would not be much left, 
 excepting odds and ends, if all these different claimants 
 for change and modification were allowed each to ex- 
 purgate from Christianity what he thinks proper. 
 
 Now the men proposing these various changes in 
 Christian belief are honest, earnest, intelligent, and 
 whatever else there may be of excellence in Christian 
 
 (45) 
 
46 A COLLEGE OF COLLEGES. 
 
 character, it must be admitted, belongs to them as well 
 as to others. Perhaps among the best of our acquaint- 
 ances are those who, should they break their silence, 
 would ask these questions : " May it not be as well for 
 us to admit that Christ was a very good man, without 
 claiming for Him supreme divinity ?" "May it not be 
 enough to say that evangelical Christianity will last for 
 a time, and then, like all other things, pass away?" 
 "Are we sure we are right, while maintaining the old 
 views of resurrection, of inspiration, of a final judgment, 
 of endless punishment, of no probation after death, and 
 will not our mortification be less, in case of final defeat, 
 provided we concede extreme grounds, occupy a middle 
 position, and avoid thereby all controversy ? " 
 
 With the kindest feelings toward all, and with malice 
 toward none, I am sure we can look calmly at a few his- 
 toric facts bearing upon these problems. And in the 
 first place, it is well to note that a plea for the modifica- 
 tion of Christian doctrines is no new thing among men. 
 In the first century the members of the Corinthian 
 church greatly desired and clamored for an easier state 
 of doctrinal affairs, and it required all the earnestness 
 and energy of the Apostle Paul to control that tendency 
 to drift from the moorings that already had been estab- 
 lished. You need not look beyond that church at Cor- 
 inth to find a larger proportion of nominal Christians 
 who held to liberal constructions than can now be found 
 in any evangelical church in New England. Nor can 
 you find any modern church where morality is at such a 
 deplorably low ebb as it was in that Corinthian commu- 
 nity. That church at Corinth will remain forever a 
 striking example of the coincidence of lax morality and 
 liberalistic belief. 
 
 But passing down from Apostolic times, we discover 
 that during the period extending from 90 to 320 there 
 
PRIMITIVE ORTHODOXY. 4/ 
 
 were several efforts to re-state Christianity. Especially 
 -ioteworthy was the attempt of Origen, who was an 
 lonest man, a great man, and the most learned one 
 imong the Church fathers. It is a fair inference that 
 le confidently expected to establish the doctrine, not 
 only of a future, but of an endless probation. Yet, not- 
 withstanding his learning, eloquence, and influence, the 
 mass of Christian people saw plainly enough that 
 Christ's words and the words of the Apostles could not 
 allow of any such interpretation. And Origen's views 
 of an endless probation died with him. At least, they 
 had no influence with the great body of Christian 
 people. 
 
 It was during this same period that other distinguished 
 men attempted various modifications. For instance, 
 Clement, of Alexandria, made the teaching and example 
 of Christ of more importance in the work of redemption 
 than His death and suffering. It looked for a time as 
 though there would be a reconstruction of Christianity. 
 But Clement had not been long dead before scarcely 
 any one opposed the more primitive and Apostolic view, 
 namely, that the death and blood of Christ in human 
 redemption are of pre-eminent significance. 
 
 Likewise during the second period, extending from 
 320 to 726, there were occasional waverings in belief. 
 Gregory, who was a noted churchman, may be taken as 
 representative of one phase of the progressive orthodoxy 
 of those times. He appears to have been confident of 
 the establishment of the doctrine that good is ultimately 
 to succeed all evil. His voice and his pen were em- 
 ployed in the defence of that opinion. But his efforts, 
 like those of Origen and Clement, were unavailing ; they 
 failed because Christian people felt, that upon the words 
 of Christ and upon those of the Apostles, no such doc- 
 trine as the final dismissal of evil from the universe and 
 
48 A COLLEGE OF COLLEGES. 
 
 the ultimate happiness of all could possibly be estab- 
 lished. 
 
 The era following Leo I., also in the times just pre- 
 ceding the Reformation under Luther and a century- 
 after the Reformation, and again in the time of Hobbes, 
 which was " the age of the trifling head and corrupted 
 heart," were periods of reaction and of break-ups in be- 
 liefs. During these different periods, the fundamental 
 doctrines of Christianity were sneered at, and there 
 seemed to be none who cared to do them reverence. 
 But in each instance, men after a time became sick of 
 their non belief. They craved something upon which 
 their troubled souls could rest, and, as if in response to 
 this longing, the Spirit of God came and fanned the 
 pallid face of the Church into the glow of original health, 
 and the Gospel, with all its primitive doctrines, clad 
 anew in all the splendid form and power of truth, 
 emerged from those seas of darkness and graced again 
 the world with its cheerful and marvellous life. They 
 were the fundamental Church doctrines, since recog- 
 nized as our evangelical belief, that the hearts of men 
 longed for, and when they were announced and em- 
 braced, men were satisfied. 
 
 Allow me to call attention to one other period, that 
 extending from 1700 to 1740, which witnessed another 
 season of general lapsing from primitive Christian life 
 and doctrine into unbelief and immorality. The dead- 
 ness existing in the Established Church of England is 
 commented upon by all historians of that period. The 
 fundamental doctrines of the Church were hardly thought 
 of. The Church became a scene of heartless ceremonies, 
 and its religion had nothing in it to cheer the people in 
 their sorrow, or to inspire them to purity or holiness. 
 In a word, drinking, gambling, cock-fighting, balls, and 
 every species of popular vice received the patronage of 
 
PRIMITIVE ORTHODOXY. 49 
 
 the Church and the clergy. Future probation and uni- 
 versal salvation were the good cheer for the people of 
 those times. 
 
 Nor were religious affairs in any better condition at 
 that time in the United States than they were in Great 
 Britain. As early as 1710, church discipline seems to 
 have been at an end ; none were excluded from the 
 Lord's table, unconverted men were ordained for the 
 ministry, and in general, the difference between the 
 Church and the world had well-nigh vanished. There 
 was then no rigorous doctrinal preaching. Says Mr. 
 Tracy, in speaking of that period : " Such had been the 
 downward progress in New England, that the difference 
 between the Church and the world was vanishing away. 
 Church discipline was neglected, and the growing lax- 
 ness of morals was invading all the churches. And yet, 
 never, perhaps, had the expectation of reaching heaven 
 at last been more general or more confident. The young 
 were abandoning themselves to frivolity and to amuse- 
 ments of dangerous tendency." The ancient doctrines 
 of the Church were unthought of, the foundations of 
 Gospel faith were loosened, skeptics were triumphant, 
 and Christianity seemed doomed. But the people were 
 not satisfied to remain long in that condition. They 
 became tired of a corrupt and creedless Church ; they 
 hungered for something that would satisfy. 
 
 The two Wesleys, Whitefield, Fletcher, and others were 
 moved upon and commenced to preach the primitive 
 doctrines of Christijnity ; men's hearts quickly re- 
 sponded to the preaching ; they smote upon their breasts, 
 and asked what they should do to be saved. The min- 
 ing and manufacturing districts of Great Britain had 
 never experienced any such religious movement. John 
 Newton relates that in one week George Whitefield re- 
 ceived not fewer than a thousand letters from persons 
 3 
 
50 A COLLEGE OF COLLEGES. 
 
 distressed in their consciences in view of their sins. 
 " Then it was that dukes and duchesses bowed before 
 tlie cross ; and such men as Chesterfield and Boling- 
 broke, Mr. Pitt and Lord North, the Duke of Grafton, 
 and Mr. Fox, and Garrick, and the flower of English aris- 
 tocracy, withered under the burning rays of the taber- 
 nacle," and the English Church was born again. This 
 renovation, bear in mind, was not in consequence of 
 liberal views of any kind. It v/as not an advanced or- 
 thodoxy, or a progressive orthodoxy, but was primitive 
 and historic orthodoxy, that then stirred into religious 
 life every community in Great Britain. " The Bible is 
 the Word of God and is inspired "; " Man is a sinner "; 
 " Christ through His death and suffering is the only 
 Saviour from endless death," were the doctrines preached 
 on the threshold of that great and grand revival. The 
 movement and results were much the same in America 
 as in England. Certain creatures felt that they must 
 announce anew the neglected doctrines of the Gospel. 
 Prominent among these men was Jonathan Edwards, 
 who, though ridiculed and opposed by persons in the 
 Church as well as out if it, preached a series of sermons 
 on " Justification by Faith Alone." These sermons were 
 followed by others upon " Endless Punishment," " God's 
 Sovereignty,'' and " Man's Helplessness." This series 
 was hardly finished before there were signal displays of 
 Divine power which surprised others no more than they 
 did Edwards himself. 
 
 " The Spirit of God," he says, "begun extraordinarily 
 to set in, and wonderfully to work among us ; and there 
 were very suddenly, one after another, those who were 
 wrought upon in a very remarkable manner. At length, 
 all other talk but about spiritual and eternal things was 
 
 thrown by There was scarcely a person in all the 
 
 town, old or young, left unconcerned about the things 
 
PRIMITIVE ORTHODOXY. 5 I 
 
 of the eternal world." And again, ibere was a most 
 decided and a most pronounced return to the funda- 
 mental doctrines of the Gospel of Christ, and men may 
 say what they please to the contrary, there never yet has 
 been in Christian lands a revival of religion or an im- 
 provement in a Christian nation's morals, except in con- 
 nection with the preaching of evangelical Christianity 
 as defended by the Church of Christ through the ages. 
 Judging historically, I should no more expect a sweep- 
 ing revival of religion through a modification of what 
 is known of primitive orthodoxy, than I should expect 
 men can satisfy their hunger by eating, or by trying to 
 eat stones instead of bread. There is no doubt that it 
 can be shown historically, though I hesitate to say it, 
 that a hypocrite pi-eaching a sound theology, is surer of 
 a revival in religion and morals than is a really good 
 man who preaches an unsound theology. 
 
 But let us continue the historic thread a moment 
 longer. Dr. Ballou, and certain other clergymen who 
 sympathized with him, contended in 1795 that Chris- 
 tianity in America needed re-statement. Universalism 
 was the result, its advocates confidently predicting the 
 speedy and final overthrow of the worn-out creeds of 
 Christendom. Dr. Channing and a few fellow-laborers, 
 twenty years later, thought that another re-statement 
 was needed. Their followers caused a split in Congre- 
 gationalism, confiscated a large amount of church and 
 school property, and clearly saw, as they thought, the 
 speedy and final burial of the moss-grown doctrines of 
 the Gospel. But somehow those doctrines have sur- 
 vived. And I speak what you all know, and I speak it 
 in all kindness, that the progressive views of Drs. Ballou 
 and Channing have utterly failed in accomplishing what 
 was expected and intended. 
 
 During these various periods of religious departures 
 
52 A COLLEGE OF COLLEGES. 
 
 and declensions, unbelievers have made all sorts of 
 threats and predictions. As early as the fourth centn ry, 
 Diocletian and Galerius, thinking the last days of Chris- 
 tianity had come, symbolized it on their medals as a 
 strangled hydra with the haughty inscription : "Deleta 
 Christiana Religione." In 1740 David Hume confi- 
 dently predicted the downfall of Christianity in the 19th 
 century. About the same time Voltaire asserted with 
 great assurance that, though it had taken twelve men to 
 plant Christianity, his single arm should root it out. 
 Later, Thomas Paine boasted that he had cut down 
 every tree in the garden of Paradise. And in 1840 Mr. 
 Parker publicly declared that he would traverse New 
 England in all directions, that his voice should be heard 
 in city and village, and that unless there was something 
 more in the popular theology than he dreamed of, he 
 would demolish it to the foundations. But he did not 
 demolish it, and the history of the 28th Congregational 
 Society of Boston, organized by Mr. Parker, whose suc- 
 cessors were Mr. Wasson, Mr. Longfellow, and Mr. 
 Alger, is a fair representation of the history and failure 
 of attempts to modify any of the fundamental doctrines 
 of the Christian Church. The more radical the move- 
 ments, the more sudden the deaths. Conservative de- 
 partures die slowly — with lingering deaths — but they 
 die. These men, intelligent and educated as they cer- 
 tainly were, might as well have contended against the 
 advancement of the human race, or the majestic provi- 
 dence of God. All that any of these so-called reform- 
 ers have accomplished since the second century has not 
 shaken one single truth of Christianity, as originally 
 set forth by our Lord and His disciples. The results of 
 their efforts in every instance have been strikingly uni- 
 form. They have glared for a time, then glimmered, 
 and then at length have disappeared in the surrounding 
 
PRIMITIVE ORTHODOXY. 53 
 
 darkness. As factors in the world's redemption, they 
 have had the most insignificant influence, while the 
 primitive faith of the Church, notwithstanding its occa- 
 sional lapses, has continued to gather men to its bosom, 
 inspiring and comforting them with consolations that 
 the world cannot give. 
 
 Now, in view of what has taken place, we may confi- 
 dently say that if Apostolic Christianity were to die it 
 would have died long ago. It has had many good 
 chances to die — better chances than it will ever have 
 again. It would have been bound to the stake with the 
 early martyrs, have expired in their ashes and have been 
 entombed in the graves of her first and last apostles. 
 But " all true work," as Carlyle has said, " hang the 
 author of it on what gibbet you like, must and will 
 accomplish itself." 
 
 But some one asks if there has not been a decline in 
 evangelical Christianity in the present century. Well, 
 let us see. In the last forty-two years in the United 
 States, the numbers of evangelical churches have 
 increased eight millions, while the churches denying 
 evangelical teaching have decreased sixty- four in mem- 
 bership. This increase of eight millions of evangelical 
 Christianity in forty-two years in the United States, and 
 this decrease of sixty-four in anti-evangelical churches 
 in the same time, would seem to confirm the opinion, 
 which the trend of all history also confirms, that the 
 religious truths which satisfy the hunger of human souls 
 are to be found nowhere except in our evangelical com- 
 munion. What else, indeed, could be expected ? Evan- 
 gelical or essential Christianity is the interpretation 
 which the general Christian consciousness for 1800 years, 
 under the illumination of the Holy Spirit, has put upon 
 the words of the prophets, and the words of our Lord 
 
54 A COLLEGE OF COLLEGES. 
 
 and His Apostles. Bold must be the man who contra- 
 dicts such interpretation. 
 
 And yet we may presume that in the future, as in the 
 past, there will be efforts to modify historic Christianity. 
 Men will forget the progressive movements of Clement, 
 of Origen, of Gregory, of Dr. Ballou, of Dr. Channing, 
 of Mr. Parker, and v/ill propose another re-statement. 
 The minds of many may for a time be unsettled, and the 
 primitive evangelical faith may pause during its sublime 
 advance, but not because the end of its journey is 
 reached. This ancient faith, as interpreted by Christian 
 consciousness, stands not in the breath of a given gen- 
 eration. It moves on, independent of accidents, inci- 
 dents, of anything historic or transitory. Judged his- 
 torically, it will witness the consummation of human 
 history. 
 
 I am not unmindful of the existing feeling that because 
 a thing has been a long time among us, it is outgrown 
 and should be given up. The reasoning in regard to 
 evangelical Christianity is, that it is old, was well enough 
 500 or 1,000 years ago, but is now superannuated. What 
 can men mean by such assertions ? There are certain 
 immutable elements in the primitive Christian faith, as 
 there are in nature, which never have changed, and never 
 can change, and which will never outgrow the passions 
 and loves of the human soul. The beauty of a mild 
 sunset, the sublimity of a midnight heaven, the dazzle 
 of lightnings playing across the sky, the repose and 
 beauty of a lily clad in raiment surpassing that of any 
 present or future Solomon in all his glory, will not be 
 outgrown, though society should exist in a state of con- 
 stant progress for 10,000 years. 
 
 So also, a system so thoroughly adapted to mankind 
 as is the evangelical system of Christianity ; a system 
 which stands out as a kind of " spiritual highland " and 
 
PRIMITIVE ORTHODOXY. 55 
 
 headland for the human race ; a system which, the more 
 it is studied and experienced, is the more highly prized, 
 whose path is always the path of peace, knowledge, ele- 
 vation, emancipation, salvation ; a system various in 
 manner, flexible in its circumstantials, while most flexi- 
 ble in its essence ; full of strength for the weak, of con- 
 solation for the sorrowful, of hope for the discouraged, 
 of stimulus for the sluggish, of defence for the defence- 
 less, of authority for the many, of terror for the bad, of 
 reward for the good, of pardon for the penitent ; a sys- 
 tem which can satisfy all the desires that human want 
 awakens, which can enter all dark places and leave them 
 full of light by conquering despair and instituting its 
 wonderful miracles of renovation ; a system that can 
 convert dens of thieves into bethels of the Holy Ghost, 
 and which can cast out its legion of devils, and say to 
 wretches, whose brains have been in a perpetual "craze," 
 and whose hearts have been " filled with all sorts of vil- 
 lainies," "Peace, be still"; a system which can stand 
 by the bedside of the dying, quell every misgiving, wipe 
 away the death-sweat, and leave the brow calm and 
 serene as heaven — a system which can perfect the indi- 
 vidual, bless the family, correct and purify society, and 
 civilize the world ; which can, in fine, do everything it 
 promises to do, and promises to do everything essential 
 to human happiness, here and hereafter — such a system 
 has the unencumbered guarantee of all times. Its foun- 
 dations are impregnable. Its fortified home is in the 
 wants and depths of human souls. And human nature, 
 in its better moments and conditions, will support and 
 endow it with her last dollar and her last strength. 
 
 Therefore, let this sublime system alone, except to 
 embrace it, seems to be the stern voice of the ages to the 
 Church of the nineteenth century. What Christianity 
 needs to-day is not a re-statement, but men and churches 
 
5 6 A COLLEGE OF COLLEGES. 
 
 who will live up to it just as it is, without the slightest 
 re-statement, and when this is done we shall not be far 
 from seeing on this earth a state of society which will 
 need no improvement. Why does the world listen to the 
 story of the Cross ? The reason is that God has so 
 builded man that there is a place in his heart which 
 nothing but the Cross of Christ can fill. Therefore, if 
 3rou present the Cross of Christ and the kindred doc- 
 trines (for they are all united in one arch), men will 
 listen, in heathen as well as in Christian lands. The au- 
 thor of Christianity is the author of the human heart ; 
 they iiiust fit each other. 
 
 It was proved in Boston the past winter, during the 
 services of Mr. Jones and Mr. Small, as it has been re- 
 peatedly proved in the great cities East and West, at 
 home and abroad, during the services of the organizer 
 of this convention, that men will throng, as nowhere 
 else, to those places where the Gospel is preached in a 
 plain, honest way, and where the "blood of Christ," and 
 the words "judgment " and "hell" are restored to the 
 pulpit. And, young gentlemen, if in either the home or 
 the foreign field you yield to the temptation to feed men 
 upon anything except the Gospel of Christ, as inter- 
 preted through the ages by the general Christian con- 
 sciousness, it will be the mistake of your lifetime. 
 
 Our last word is a parable. A voyage around the world 
 is planned. Two ships are in the offings of the harbor. 
 Each one is recommended by those who have a persona, 
 interest in them and a personal interest in us. We are 
 invited on board to examine, inquire, and decide for our- 
 selves. The first ship is under the command of an ad- 
 vanced theologian. He believes in progressiveness, in 
 the Apostle John rather than in Paul, and in the preach- 
 ing of smooth things. His greetings are cordial and 
 polite. His ship appears to be in the completest trim, 
 
PRIMITIVE ORTIIODOXV. 57 
 
 and it appears unnecessary to visit the other ship in the 
 harbor. Still, for some reason, unaccountable perhaps, 
 you decide to go on board the second ship. You find 
 her under the command of an old-school Christian. He 
 believes in an inspired Bible, salvation through the 
 blood of Christ, in life and death everlasting. As you 
 reach the deck, he is pleased to greet you, but has no 
 succession of smiles like those upon the face of the 
 liberal captain. Often he seems sober, sometimes de- 
 pressed. It was David Hume who said, " I have never 
 long been in company with a clergyman without discover- 
 ing a sad expression stealing over his face." Under the 
 circumstances, that was a compliment to clergymen, 
 though intended as a criticism. 
 
 This second ship is less inviting than was the first. 
 Outside there is no varnish ; the cordage and canvas 
 look as though they had seen more than one voyage and 
 had encountered more than one storm. The men on 
 board have no gloves on their hands, or rings on their 
 fingers, and their faces look as though they were made 
 of copper. There is no tapestry and no lace. You look 
 down into the forecastle: it is not over and above inviting, 
 for there are in it the poor, the sick, the lame, the blind, 
 the emigrant. You look down into the hold, and you miss 
 the odor of lavender which you breathed on board the 
 other ship, and you say, " This is enough," and back to 
 the other ship you go — the chloroform and lavender 
 ship. You are on the point of saying to the captain, " I 
 will take passage with you, sir," but for some reason you 
 hesitate. Why, you can hardly tell. During this hesi- 
 tation the wind is freshening from the east. Soon there 
 comes in a swell from the sea. It strikes the ship quar- 
 tering, and she appears to have faulty joints, with no- 
 thing firm about her. The seams open and grin at you 
 like skeletons; the pumps are put to work. And you say 
 3* 
 
58 A COLLEGE OF COLLEGES. 
 
 to the captain, "What does this mean?" "Oh," he re- 
 plies, "this is nothing." "But, ought a seaworthy ship 
 like this shake under these seas ? " " Oh, yes, this is 
 nothing. We're all right." " Captain, how many times 
 did you say this ship had been round the world?" 
 " Round the world ! Oh, she's never been round the 
 world. She's hardly finished yet." "Well, then, are 
 you perfectly sure she can double Cape Horn in a gale 
 of wind and in a snow-squall ? " " Oh, yes, there is no 
 trouble. The stories about doubling Cape Horn are all 
 exaggerated; the difficulties are imaginary; you can go 
 round Cape Horn just as well as you can go round Cape 
 Cod when the wind is nor' by nor'west, if you only 
 think so." And when the captain has said this, you 
 still think there is some danger in doubling Cape Horn. 
 And there is, not far off, a rough, bold cape which we 
 must all double some day or some night. 
 
 At the risk of being thought fickle, you ask to be 
 rowed back to the orthodox ship. The wind has in- 
 creased meanwhile, and quite a sea rolling into the har- 
 bor. You are on board. A swell strikes her ; another, 
 and another strike her. But they seem, under her 
 stalwart bows, nothing but gentle thuds; not a chair 
 tips, not a dish slides from its fastenings ; with that 
 heavy anchor, and that big, rough, unpolished, rusty iron 
 cable, reaching down into the heart of the sea, the 
 staunch ship does not seem to mind at all the thump 
 and the thump of the sea swell. The thoughtful and pen- 
 sive captain, as if by force of habit, has his eye mean- 
 while upon the rigging and the sky. At length you 
 venture to say: " Captain, this ship seems well built." 
 "Yes, sir." "Has she ever been around the world?" 
 " Yes, sir." " More than once ? " " This will be her tenth 
 voyage." " Is there any danger in doubling Cape Horn ? ' 
 " Danger ! You will find out when you double it." 
 
PRIMITIVE ORTHODOXY. 59 
 
 And then the captain is tender and gentle, and says, 
 " My friend, we always dread to double that cape. The 
 seas are often heavy and angry and dark, but you need 
 have no fear, for every plank and every yard of canvas, 
 and every inch of cordage in this ship is made to meet 
 the storms encountered while doubling that cape." My 
 hearers, you are to take passage to-morrow for a voyage 
 around the world. Which shall be the ship ? 
 
CHAPTER VI. 
 
 STUDY OF THE BIBLE. 
 
 Address by Prof. Drummond — Religion Antecedent to the Scrip, 
 lures — A Very Human Boole— Rather a Library than a Bock — 
 History of the New Testament — Evidence of the Divine Origin of 
 the Bible — Instances of Growth from Circumstances — Paul and 
 the Thessalonians— The Gospel of Mark— Its Purpose and its 
 Double Authorship — Humility of Peter. 
 
 I JUST want to give you a note or two, pretty much 
 by way of refreshing your memories, about the Bible 
 and how to look at it. 
 
 First : The Bible came out of religion, not religion out of 
 the Bible. The Bible is a product of religion, not a cause 
 of it. The wai literature of America which culminated, 
 I suppose, the other day in the publication of President 
 Grant's life, came out of the war ; the war did not come 
 out of the literature. And so in the distant past, there 
 flowed among the nations of heathendom a small, warm 
 stream, like the Gulf Stream in the cold Atlantic — a small 
 stream of religion ; and now and then at intervals, men, 
 carried along by this stream, uttered themselves in words. 
 The historical books came out of facts ; the devotional 
 books came out of experiences ; the letters came out of 
 circumstances ; and the Gospels came out of all three. 
 That is where the Bible came from. It came out of re- 
 ligion ; religion did not come out of the Bible. You see 
 the difference. The religion is not, then, in the writing 
 alone ; but in those facts, experiences, circumstances, in 
 the history and development of a people led and taught 
 60 
 
STUDY OF THE BIBLE. 6l 
 
 by God. And it is not the words that are inspired, so 
 much as the men. 
 
 Secondly : These men were authors ; they were not 
 pens. Their individuality comes out on every page they 
 wrote. They were different in mental and literary style ; 
 in insight ; and even the same writer differs at different 
 times. II. Thessalonians, for example, is considerably 
 beneath the level of Romans, and III. John is beneath 
 the level of I. John. A man is not always at his best. 
 These writers did not know they were writing a Bible. 
 
 Third : The Bible is not a book ; it is a library. It 
 consists of sixty-six books. It is a great convenience, 
 but in some respects a great misfortune, that these books 
 have always been bound up together and given out as 
 one book to the world, when they are not ; because that 
 has led to endless mistakes in theology and in practical 
 life. 
 
 Fourth : These books, which make up this library, 
 written at intervals of hundreds of years, were collected 
 after the last of the writers was dead — long after — by 
 human hands. Where were the books ? Take the New 
 Testament. There were four lives of Christ. One was 
 in Rome ; one was in Southern Italy ; one was in Pales- 
 tine ; one in Asia Minor. There were twenty-one let- 
 ters. Five were in Greece and Macedonia ; five in Asia ; 
 one in Rcrme. The rest were in the pockets of pri- 
 vate individuals. Theophilus had Acts. They were col- 
 lected undesignedly. For example, the letter to the 
 Galatians was written to the Church in Galatia. Some- 
 body would make a copy or two, and put it into the 
 hands of the members of the different churches, and 
 they would find their way not only to the churches in 
 Galatia, but after an interval to nearly all the churches. 
 In those days the Christians scattered up and down 
 through the world, exchanged copies of those letters, 
 
62 A COLLEGE OF COLLEGES. 
 
 very much as geologists up and down the world ex- 
 change specimens of minerals at the present time, or 
 entomologists exchange specimens of butterflies. And 
 after a long time a number of the books began to be 
 pretty well known. In the third century the New Tes- 
 tament consisted of the following books : The four Gos- 
 pels, Acts, thirteen letters of Paul, ist John, ist Peter ; 
 and in addition, the Epistles of Barnabas and Hermas. 
 This was not called the New Testament, but the Chris- 
 tian Librar}^ Then- these last books were put out. 
 They ceased to be regarded as upon the same level as 
 the others. In the fourth century the canon was closed — 
 that is to say, a list was made up of the books which 
 were to be regarded as canonical. And then long after 
 that they were stitched together and made up into one 
 book — hundreds of years after that. Who made up the 
 complete list? It was never formally made up. The 
 bishops of the different churches would draw up a list 
 each of the books that they thought ought to be put 
 into this Testament. The churches also would give 
 their opinion. Sometimes councils would meet and 
 talk it over — discuss it. Scholars like Jerome would 
 investigate the authenticity of the different documents, 
 and there came to be a general consensus of the churches 
 on the matter. But no formal closing of the canon was 
 ever attempted. 
 
 And lastly : All religions have their sacred books, just 
 as the Christians have theirs. Why is it necessary to 
 remind ourselves of that ? If you ask a man whjr he be- ^ 
 lieves such and such a thing, he will tell you, because it 
 is in the Bible. If you ask him, " How do you know the 
 Bible is true ? " he will probably reply, " Because it says 
 so." Now, let that man remember that the sacred books 
 of all the other religions make the same claim ; and 
 while it is quite enough among ourselves to talk about 
 
STUDY OF THE BIBLE. 63 
 
 a thing being true because it is in the Bible, we come 
 in contact with outsiders, and have to meet the skepti- 
 cism of the day. We must go far deeper than that. The 
 religious books of the other religions claim to be far 
 more Divine in their origin than do ours. For example, 
 the Mohammedans claim for the Koran — a large section 
 of them at least — that it was uncreated, and that it lay 
 before the throne of God from the beginning of time. 
 They claim it was put into the hands of the angel Ga- 
 briel, who brought it down to Mahomet, and dictated 
 it to him, and allowed him at long intervals to have a 
 look at the original book itself — bound with silk and 
 studded with precious stones. That is a claim of much 
 higher Divinity than we claim for our book ; and if we 
 simply have to rely upon the Bible's testimony to its 
 own verity, it is for the same reason the Mohammedan 
 would have j^ou believe his book, and the Hindu would 
 have you put your trust in the Vddas. Thaf is why our 
 Bible study at these meetings is of such importance. 
 We can get to the bottom of truth in itself, and be able 
 to give a reason for the faith that is in us. 
 
 Now, may I give you before I stop, just a couple of 
 examples of how the Bible came out of religion, and not 
 religion out of the Bible. Take one of the letters. Just 
 see how it came out of the circumstances of the time. 
 The first of the letters that was written will do very well 
 as an example. It is the ist Epistle to the Thessaloni- 
 ans. In the year 52 Paul went to Europe. He spent 
 three Sundays in Thessalonica, created a great disturb- 
 ance by his preaching, and a riot sprang up, and his life 
 was in danger. He was smuggled out of the city at 
 night — not, however, before having founded a small 
 church. He was unable to go back to Thessalonica, 
 although he tried it two or three times; but he wrote 
 a letter. That is the first letter to the Thessalo- 
 
64 A COLLEGE OF COLLEGES. 
 
 nians. You see how it sprang out of the circum- 
 stances of the time. Take a second example. Let 
 us take one of the lives of Christ. Suppose you take 
 the life recorded by Mark. Now, from internal evi- 
 dences you can make out quite clearly how it was 
 written, by whom it was written, and to whom it was - 
 written. You understand at once it was written to a 
 Roman public. If T were writing a letter to a red Indian 
 I would make it very different from a letter I would 
 write to a European. Now, Mark puts in a number of 
 points which he would not if he had been writing to 
 Greeks. For example, Mark almost never quotes proph- 
 ecy. The Romans did not know anything about 
 prophecy. Then, he gives little explanations of Jewish 
 customs. When I was writing home the other day I had 
 to give some little explanations of American customs — 
 for example, Commencement Day. When Mark writes 
 to Rome about things happening farther East, he gives 
 elaborate explanatioris. Again, Mark is fond of Latin 
 words — writing to the Latins, who could understand 
 them. He talks about " centurion," '' praetorium," and 
 others. Then, he always turns Jewish money into Ro- 
 man money, just as I should say that Mr. Sankey's 
 hymn-book, if I were writing to Europe about it, costs 
 two shillings, instead of fifty cents. Mark, for example, 
 says, " two mites, which make a codrantes." He refers 
 to the coins which the Romans knew. In these ways 
 we find out that the Bible came out of the circumstances 
 and the places and the times in which it was written. 
 Then we can learn where Mark got his information, to a 
 large extent. I wish there were time to go into the 
 details of that. It is an extremely interesting study. I 
 should like to refer you to Godet's " New Testament 
 Studies," where you will get this worked out. Let me 
 just indicate to you how these sources of information 
 
STUDY OF THE BIBLE. 65 
 
 are arrived at — the principal sources of information. 
 There are a number of graphic touches in the book 
 which indicate an eye-witness. Mark himself could not 
 have been the eye-witness ; and yet there are a number 
 of graphic touches which show that he got his account 
 from an eye-witness. You will find them, for example, 
 in Mark, iv. 38; x. 50; vi. 31; vii. 34. You will find 
 also graphic touches indicating an ear-witness — as if the 
 voice lingered in the mind of the writer. For example, 
 the retention of Aramaic in v. 41; and in vii. 34 — "Talitha 
 cumi; Damsel, I say unto thee, arise." He retained the 
 Aramaic words Christ said, as I would say in Scotland, 
 " My wee lassie, rise up." The very words lingered in 
 his ear, and he put them in in the original. Then there 
 are occasional phrases indicating the moral impression 
 produced — v. 15 ; x. 24 ; x. 32. Now, Mark himself 
 was not either the eye-witness or ear-witness. There is 
 internal evidence that he got his information from Peter. 
 We know very well that Mark was an intimate friend of 
 Peter's. When Peter came to Mark's house in Jerusalem, 
 after he got out of prison, the very servant knew his 
 voice, so that he must have been well known in the 
 house. Therefore he was a friend of Mark's. The color- 
 ing and notes seem to be derived from Peter. There is 
 a sense of wonder and admiration which you find all 
 through the book, very like Peter's way of looking at 
 things— i. 27; i. 33; i. 45; ii. 12; v. 42; and a great 
 many others. But, still more interesting, Mark quotes 
 the words, "Get thee behind Me, Satan," which were 
 said to Peter's shame, but he omits the preceding words 
 said to his honor. Peter had learned to be humble 
 when he was telling Mark about it. He quotes the 
 words, " Get thee behind Me, Satan," but omits the 
 preceding words, said to his honor, " Thou art Peter. On 
 this rock," and so on. Compare Mark viii. 27-33, with 
 
66 A COLLEGE OF COLLEGES. 
 
 Matthew's account— xvi. 13-23. Mark also omits the 
 fine achievement of Peter — walking on the lake. When 
 Peter was talking to Mark he never said anything about 
 it. Compare vi. 50 with Matthew's account— xiv. 28. 
 And Mark alone records the two warnings given to 
 Peter by the two cock-crowings, making his fall the more 
 inexcusable. See Mark xiv. 30; also the 68th verse and 
 the 72d. Peter did not write the book; we know that, 
 because Peter's style is entirely different. None of the 
 four Gospels have the names of the writers attached to 
 them. We have had to find all these things out. But 
 Mark's Gospel is obviously made up of notes from Peter's 
 evangelistic addresses. 
 
 So you see from these simple examples how human a 
 book the Bible is, and how the Divinity in it has worked 
 through human means. The Bible, in fact, has come 
 out of religion; not religion out of the Bible. 
 
CHAPTER VII. 
 
 THE INTER-BIBLICAL HISTORY. 
 
 Address by the Rev. Dr. John A. Broadus, of Kentucky— Value of a 
 Neglected Field of Study— Four Periods : the Persian, the Greek, 
 the Maccabaean, and the Roman — Outlines and Characteristics of 
 Each — Literature of the Jews — The Jewish Alexandrian Philoso- 
 phy — Did the Jews Generally Expect a Messiah ? 
 
 Christianity is an historical religion. Even the 
 doctrinal and preceptive portions of the Bible are im- 
 bedded in history. Nothing can be understood unless 
 it is studied historically. And this is strikingly true of 
 Christianity. The inter-Biblical history is important 
 for various reasons. It helps to understand the con- 
 dition of the Jews in New Testament times — theii 
 political, social, and religious condition. It helps to 
 understand the origin of Christianity. There are sev- 
 eral erroneous views as to the origin of Christianity. 
 Some have held that it is a mere creation of human 
 thought. Tom Paine's vulgar notion, that the New Tes- 
 tament was a mere imposture, is now dead and buried. 
 But occasionally some writer still tries to maintain that 
 Christ is only a poetic ideal of a man and a teacher. 
 Many hold that Christianity is a mere product of his- 
 torical forces. This notion prevails among rationalistic 
 Jews and rationalistic Christians. Devout people among 
 us would usually call it an exclusively supernatural 
 phenomenon. Now, it is the inter-Biblical history that 
 must prepare us to judge among these different views. 
 
 (67) 
 
68 A COLLEGE OF COLLEGES. 
 
 And we shall probably find that each is really true in 
 some sense. Christianity is supernatural in origin, but 
 it is also in a just sense a product of historical forces — 
 both world-historical and Jewish-historical ; and Chris- 
 tianity does meet and surpass the human craving for an 
 ideal man and teacher. The inter-Biblical history also 
 explains the connection between the Old and New 
 Testaments. It shows that the history of Israel is one 
 — from Abraham to the Promised Seed of Abraham — 
 all one grand history of Providence and one grand his- 
 tory of Redemption. [Among the ancient sources the 
 general reader only needs to have the Old Testament 
 Apocrypha and Josephus. The former collection is 
 found in many old family Bibles, or can be had sep- 
 arately in Bagster's edition for less than a dollar. Ask 
 for tlie copy that contains Fourth Maccabees. Of re- 
 cent works on the subject it is enough to mention Fish- 
 er's " Beginnings of Christianity./' and Redford's " Four 
 Centuries of Silence" — neither of them costly, and both 
 very readable.] 
 
 The inter-Biblical history must be divided into four 
 periods, (i). The Persian period, which began in the 
 Old Testament with Cyrus and the return from the cap- 
 tivity, extending up to B.C. 331. (2). The Greek 
 period — B.C. 331-167. (3). The Maccabaean period — B.C. 
 167-63. (4). The Roman period — B.C. 63 to a.d. 70. 
 
 I. The Persians were friendly to the Jews because the 
 latter were monotheists like themselves, and their rule 
 of the Jews was kindly. To this period refers the beau- 
 tiful historical romance called Tobit, found in the Old 
 Testament Apocrypha. Whether written during this 
 period or later, it is a picture of Jewish life in the East 
 during the Persian time. It shows the wealth of the Jews 
 in Mesopotamia; gives beautiful pictures of their domes- 
 tic life, their pious almsgiving and care of the dead ; 
 
THE INTER-BIBLICAL HISTORY. 69 
 
 presents remarkable instances of answers to prayer; 
 and shows the belief of the Jews as to angels and de- 
 mons. 
 
 2. The Greek period begins with Alexander — often 
 called the Macedonian madman, -but really a scientific 
 and sagacious statesman. He is represented by Jose- 
 phus as going to Jerusalem, and, when met by the high- 
 priest in solemn procession, as bowing before him and 
 declaring that this very person had appeared to him 
 when he began the invasion of Asia and invited him to 
 come. The story has great verisimilitude. Alexander 
 might easily have had such a vision, or he might readily 
 have pretended to have had it for effect. Either would 
 suit exactly his character and diplomatic conduct. Alex- 
 ander's relation to Christianity is highly important. He 
 united Asia and Europe. When Jesus said, "Go, disciple 
 all nations," this audacious command was humanly pos- 
 sible of fulfilment because of what Alexander had done. 
 Greek civilization had broken up the fixedness of West- 
 ern Asiatic civilization ; very much like what is happen- 
 ing in Hindostan and Japan at the present day. The 
 Greek language was widely diffused by Alexander and 
 his successors — a language unrivalled in exactness, flex- 
 ibility, and adaptation to all uses. As employed by the 
 Jews it received a Hebrew tinge which appears in the 
 Septuagint and the New Testament, which adapts it 
 better to the expression of Christian ideas than the Attic 
 dialect itself would have been. Among the successors 
 of Alexander the Jews were interested only in the Ptole- 
 mies of Egypt, and the Seleucid kings of Assyria with 
 their capital at Antioch. Under the Ptolemies the Old 
 Testament was translated into Greek — a translation 
 called Septuagint, from the Jewish story that it was 
 made by seventy translators. This is the form in which 
 the Old Testament has always been used among Greek 
 
70 A COLLEGE OF COLLEGES. 
 
 Christians to the present day, and it is highly valued 
 by recent Old Testament scholarship. During this period 
 appeared in Palestine a remarkable Jewish book called 
 " The Wisdom of Jesus the Son of Sirach," and com- 
 monly known in the Old Testament Apocrypha as " Ec- 
 clesiasticus " (abbrev. " Ecclus."). It was written between 
 198 and 167, and translated into Greek in Egypt. It is 
 full of shrewd and suggestive sayings as to how a man 
 may get on in life, and shows great enthusiasm for the 
 history of Israel ; but it contains no clear references t.o 
 a future life, and nothing about the hope of a Messiah. 
 This period ends with the great persecution of the Jews 
 by Antiochus Epiphanes. The real design of this was 
 not religious, but political. He wished to unify the nu- 
 merous peoples in his dominion by inducing them to 
 adopt his own religion, language, and customs- — an at- 
 tempt very much like that of Russia in Poland, or Aus- 
 tria in Hungary, When he began the persecution, he 
 had recently been cruelly snubbed by a Roman consul, 
 who met him in Egypt and turned back his conquering 
 army from the approach to Alexandria. 
 
 3. The Maccabaean period introduces to us the most 
 charming historical narrative among the Old Testament 
 Apocrypha, namely, First Maccabees. It is very curious 
 to compare with this beautiful Hebrew work the rewrit- 
 ing of it by Josephus into an elaborate Greek style. 
 Here also we meet Judas Maccabseus, one of the chief 
 heroes of Hebrew history — a man of splendid military 
 talents and noble piety. The conflict between the hand- 
 ful of Jews and the great Syrian-Greek kingdom seems 
 insignificant in its numbers and the narrowness of its 
 field ; but it was really a conflict between the true and 
 false religion, and the destinies of the world were in an 
 important sense involved therein. The Jews were helped 
 by many circumstances : especially by a disputed sue- 
 
THE INTER-BIBLICAL HISTORY. 71 
 
 cession which arose after the death of Antiochus Epiph- 
 anes, and made their support important to the rival 
 claimants. After thirty years of struggle their inde- 
 pendence was established under John Hyrcanus. His 
 rule as high-priest is looked back to by all Jews as a 
 glorious period. But there were seeds of decay which 
 we may now discern even in that glorious time. The 
 government was despotic, and supported by mercena- 
 ries. A people who cannot do their own fighting will 
 not long maintain national greatness. There were fierce 
 conflicts of unscrupulous parties, afterward called Phar- 
 isees and Sadducees, and which were much more thor- 
 oughly political parties than religious sects, the tenden- 
 cies being combined. This period ends with the coming 
 of Pompey to Jerusalem to settle the succession between 
 two descendants of John Hyrcanus. 
 
 4. In the Roman period we find the Jews touched by 
 the Roman civil wars. Crassus came to Jerusalem and 
 robbed the Temple, it being so rich and he being greatly 
 in want of money. Julius Caesar was in sore trouble at 
 Alexandria, and helped by the Jewish forces. After- 
 ward Cassius, Antony, and Octavius all came more or 
 less into relation with the Jews. Here arose another 
 great historical figure, namely, Herod. The conflicts 
 between rival claimants made it possible that this Idu- 
 raean should render himself important, and finally in- 
 duce the Roman Senate to declare him king of the Jews. 
 Herod was a man of prodigious talents, who managed 
 Antony and the Senate, escaped the wiles of Cleopatra, 
 won over Octavius, pleased the Greeks, and got on some- 
 how with the Jews. In his domestic relations he was 
 much sinning and much sinned against ; and his trouble 
 with the beautiful Mariamne, his wife, was augmented 
 by the intrigues of her mother — an aggravated case of 
 
72 A COLLEGE OF COLLEGES. 
 
 mother-in-law. [Read Josephus' account of Herod in 
 the Antiquities, Book 15 to Book 17, chapter 8.] 
 
 In conclusion, notice two related subjects. First, the 
 Jewish Alexandrian philosophy. When the keen and 
 powerful minds of the Jews gained the leisure which 
 wealth gives, some of them took great interest in Greek 
 literature, including philosophy, attaching themselves 
 to one or another of the great Greek schools. Here be- 
 longs the so-called "Wisdom of Solomon," which must 
 be carefully distinguished from the book previously 
 mentioned — ^the " Wisdom of the Son of Sirach." That 
 was written in Palestine; while the "Wisdom of Solo- 
 mon " is an Alexandrian book, which combines Greek 
 philosophy, especially that of Plato, with Jewish ideas, 
 and is written in an over-wrought but really beautiful 
 style. This is found among the Old Testament Apoc- 
 rypha, and the first nine chapters are especially admi- 
 rable. When speaking of the great Philo, the last and 
 most important of these philosophical writers, we should 
 mention the so-called "Fourth Maccabees" — a sort of 
 sermon in which the writer glorifies Stoic philosophy, 
 and at the same time the Old Testament, by showing 
 how the law of Moses may enable a man to carry 
 out the great Stoic saying that reason must be lord of 
 the passions. It is a very curious and interesting little 
 book. 
 
 The other topic is, the Jewish expectations concerning 
 the Messiah at the time He came. The best book on the 
 subject is Drummond on "The Messianic Idea among 
 the Jews" — London, 1877. The ancient sources are sev- 
 eral Jewish writings of uncertain date, and most of them 
 interpolated long after the Christian era. The genuine 
 and clearly pre-Christian statements concerning the 
 Messiah are merely a repetition or explanation of those 
 in the Prophets. Some statements in the so-called 
 
THE INTER-BIBLICAL HISTORY. 73 
 
 " Book of Enoch " would seem a real advance toward 
 the views of the New Testament ; but those portions of 
 "Enoch" are almost certainly post-Christian. A large 
 proportion, and probably the great majority, of the 
 Jews at this time cherished no Messianic expectations 
 whatever, as was the case, for example, with Josephus, 
 who pretended that the Messianic prophecies were ful- 
 filled in Vespasian. Those who did cherish Messianic 
 expectations had unclear and shifting conceptions ; and 
 the great characteristics of the actual teachings and life 
 of Jesus Christ are utterly wanting in these Jewish writ- 
 ings — namely, spirituality, self-renunciation, Messiah's 
 suffering and atoning death, and His resurrection and 
 future spiritual reign. 
 
CHAPTER VIII. 
 
 OUTLINE OF THE LIFE OF CHRIST. 
 
 Address by the Rev. Dr. Broadus — Harmonies of the Gospels — 
 Inlancy of Jesus — His Childhood and Youth — Retirement and 
 Preparation — Six Periods of His Public Ministry — Long Tours 
 and Incessant Activity — Reasons for His Circuitous Movements — 
 Helps to Study Recommended. 
 
 The four Gospels are independent works. Each of 
 them is a complete whole. Beware of superseding the 
 text as we find it with harmonies. We must study those 
 Gospels each in itself, and then mentally combine the 
 impressions. Once in Mr. Story's studio in Rome some 
 visitors asked him if he could make a bust of their father 
 from photographs without seeing him. "Yes," he said, 
 "with some difficulty, after a fashion. But you must 
 let me have photographs of heads and busts from every 
 point of view.'' If you take all the pictures of Christ 
 in the Bible — by prophets, evangelists, apostles, and in 
 the book of Revelation — you will get a far better con- 
 ception of Him than if you had only one writer. 
 
 Why, then, should we attempt a harmony of the Gos- 
 pels or a life of Christ at all ? i. Because we naturally 
 wish to get a geneial historical outline of the life of 
 Christ. We do not want to have merely vague and con- 
 fused recollections derived from the different Gospels. 
 2. To explain discrepancies. Everybody notices, when 
 he comes to compare the Gospels, apparent contradic- 
 tions. A few years ago there was a school of German 
 writers who lived on the discrepancies of the Gospels. 
 Trial bv jury was not introduced in Germany till after 
 (■74) 
 
OUTLINE OF THE LIFE OF CHRIST. 75 
 
 the revolution of 1848. Had these writers been in the 
 habit of judging different accounts of the same series 
 of events, as every one is in this country, they would 
 have seen that discrepancies are not only inevitable, but 
 that they are positively necessary to authenticate any 
 account. If four different witnesses should tell exactly 
 the same story in all particulars, I wouldn't believe any 
 of them — I would think they had put their heads to- 
 gether, or had been taught a lesson. It is necessary for 
 belief in four different accounts of a long series of 
 events, that there should be some things that at first 
 don't seem to agree. Of course, if those discrepancies 
 could be shown to be T5opeless, downright, inexplicable 
 contradictions, it would be another thing. But many 
 things that at first were hard to explain, have been ex- 
 * plained. Many apparent conflicts between one part of 
 the Bible and another, that puzzled me during my early 
 Studies, have been cleared up while my hair is growing 
 gray. Certain difficulties were the whole stock in trade 
 of a large section of critical objectors fifty years ago, 
 which you will scarcely ever hear a word about now. 
 As to discrepancies, let me make a remark. I am not 
 bound to show that my theory of explanation is the only 
 right one. There may be several ways of explaining a 
 difficulty. If I prefer one way, I have no call to attack 
 another. It is enough that one is reasonable. 3. We 
 naturally wish, in the practical use of the Gospels, to 
 combine all the material in regard to any particular 
 scene or discourse in the life of Jesus. If you take up 
 some scene and read all the accounts, and put them to- 
 gether so as to get the whole effect, you are so far mak- 
 ing a harmony of the Gospels. It is, therefore, con- 
 venient and desirable that this work should be done 
 throughout. We must, however, expect difficulties in 
 various points. We must learn to distinguish between 
 
76 A COLLEGE OF COLLEGES. 
 
 things where we can be certain, and things where we 
 cannot be certain. Some points are certain ; others are 
 more or less probable. Two books I would recommend 
 are: ist. Robinson's " Harmony," either in English or 
 Greek, Riddle's new edition, Hartford ; 2d. G. W. Clark's 
 " Harmony," which is better at some points. Where you 
 find these agree, you can be pretty confident they are 
 right ; where they differ, there is room for difference. 
 
 Q. Have you examined "The Four Gospels in One".? 
 
 Dr. Broadus— There are several books of that kind. 
 One time in my life I was very fond of them. But the 
 trouble is, they sink the individuality of the several 
 Gospels — the different stand-points and the different 
 tone. I think it is a great deal better to have the ex- 
 tracts complete, and compare them yourself. Thus you 
 will see the difference and the connection in each case.' 
 I should, therefore, upon the whole, not advise the use 
 of books of that sort. The other way is more trouble, 
 but you get better results, and you don't think you know 
 so much, which is one great point. 
 
 [The lecturer used a wall-map of Palestine to illustrate 
 the geography of the life of Christ, and proceeded to 
 speak of its chronology.] The time of our Saviour's 
 birth was certainly in the fifth year before the ordinary 
 annus Domini, which was fixed in the fifth or sixth cen- 
 tury by error. Herod died in the spring of 750, as is 
 shown by Josephus's reference to an eclipse of the moon 
 that occurred near the time of his death, and astronomy 
 shows which year that was. So the birth of Christ must 
 have been in the year 749=8.0. 5. The afinus Domini 
 cannot be changed as a chronological error now. We 
 can only say it was a mistake, and that the birth of 
 Christ was five years earlier — possibly a little more, but 
 certainly that much. 
 
 Luke says that Jesus was about thirty years old when 
 
OUTLINE OF THE LIFE OF CHRIST. "JJ 
 
 He began His ministry. According to that He began 
 Anno Doviini 26. Now, His ministry lasted three years 
 and a fraction, so far as we know, provided the feast of 
 John V. I was a Passover, which it probably was. Other 
 wise we should only know of its lasting two years and a 
 fraction — if that feast be not taken as a Passover. If 
 you say the ministry was three years and a fraction, 
 then it began at or in the latter part of a.d. 26, and 
 ended at the Passover of a d. 30— in the spring of that 
 year, about our Easter. 
 
 Now, let us take up the leading periods in the life of 
 our Lord. The first began with the birth and childhood 
 of Jesus. You find introductory matter in each of the 
 Gospels. Matthew begins with a genealogy reaching 
 back to Abraham, and Luke with one reaching back to 
 Adam. John goes back to eternity. Mark plunges in 
 medias res. The introductory matter of Luke includes 
 the annunciation, and the story of the birth of John and 
 the birth of Jesus. By the way, the saying of Simeon is 
 by most people incorrectly understood. It was not, 
 " Now, do Thou let Thy servant depart in peace "; but, 
 " Now, Thou lettest " — a recognition of the fact that 
 now the event had come which the Lord had let him 
 live to see. Then you have the story of the Magi, and 
 of the flight into Egypt. I remember an illustration here. 
 During the war, when the United States troops took 
 possession of Beaufort, S. C, a great many wealthy 
 families were living there temporarily. I heard as time 
 went on that some of them had to part with their family 
 jewels to get the plainest food, as was natural under the 
 circumstances. The gifts of the Magi were a means of 
 support to Joseph and his family in Egypt. We cannot 
 conceive of the difficulty that must have been experienced 
 by a little family in leaving home and going into another 
 country and there trying to find something to do. Those 
 
78 A COLLEGE OF COLLEGES. 
 
 gifts may fairly be regarded as a Providential means of 
 support. Then we come to the massacre of about five 
 hundred little boys in Bethlehem, and the return of 
 Joseph and his family northward from Jerusalem. 
 
 Where is Nazareth ? Take a pear and slit it length- 
 wise, leaving a crooked stem. In the lower half of that 
 pear you have exactly the shape of the valley of Naza* 
 reth. From the high western mountains the growing 
 youth could have gained extensive views in all direc- 
 tions. To the south were the mountains of Ebal and 
 Gerizim. On the east He could see the mountains be- 
 yond the Jordan. On the west lay the grand Mediter- 
 ranean — very blue and beautiful. On the north appeared 
 the snow-clad range of Hermon. 
 
 I divide the public ministry of Jesus into six parts. 
 We pass the quiet years of preparation, concerning 
 which little is known, though much has been conjec- 
 tured. Compare the apocryphal gospels and the silly 
 stories that have gathered in connection with them, with 
 the inspired narrative, and then see the grand simplicity 
 of the Gospels themselves. The Jews had a foolish 
 notion that a man was not grown until he was thirty — I 
 don't dare to say that I sometimes think they were 
 right. At all events the Deliverer of mankind was ac- 
 tually in the world, living retired, and never appeared 
 till He was thirty years of age, although He foreknew 
 that He was so soon to die. How we ought to be thrilled 
 with the thought that the Saviour lived and died a 
 young man ! Though He knew His public career would 
 be but a brief three years, still He lived on quietly pre- 
 pa-'ing, and still He waited while John the Baptist was 
 preparing too. These are the six divisions : 
 
 I. The introduction of our Lord's ministry : the work 
 of John the Baptist, the baptism of Christ and His 
 temptation. The localities of these events are not cer- 
 
OUTLINE OF THE LIFE OF CHRIST. 7g 
 
 tainly known. Here occurs John's testimony to Jesus in 
 the Fourth Gospel, in consequence of wliich Jesus gains 
 a few disciples, with whom He goes to the wedding at 
 Cana, and then to Capernaum, which becomes the prin- 
 cipal home of His public ministry. 
 
 2. The early ministry of Jesus, which is described in 
 the Fourth Gospel alone, and lasted several months — 
 perhaps eight months. Jesus visits the Passover and 
 expels the ti aders, holds the conversation with Nicode- 
 mus, and afterward labors long and successfully some- 
 where in Judea, until at length He makes and baptizes 
 some disciples. John hears of this, and expresses his 
 satistaction. The Pharisees hear of it ; and to prevent 
 a premature excitement of their hostility, Jesus leaves 
 Judea for Galilee. Meantime John is imprisoned — Jo- 
 sephus says at Macherus, which was a few miles east of 
 the northern end of the Dead Sea, and of which the 
 ruins have lately been for the first time fully described 
 by the English traveller, Tristram, in his " Land of 
 Moab." On our Lord's way to Galilee He stopped at 
 Jacob's well, where occurred his conversation with the 
 woman, v/hich is a model of skill and felicity in the in- 
 troduction of religion into ordinary conversation. 
 
 3. The great ministry in Galilee. This is described in 
 Matthew, Mark, and Luke. John touches it only at one 
 point : The feeding of the five thousand. This probably 
 lasted about eighteen months — that is, if the feast in 
 John V. I was a Passover. Our Lord's headquarters 
 were at Capernaum. During this time He made three 
 journeys around Galilee, v/hich Josephus says contained 
 over two hundred cities and large villages. Our Lord's 
 labors must have been far more extensive than we should 
 imagine from the few specimens of His miracles and 
 discourses that are expressly reported. This is shown 
 by the general statements in Matthew iv. 23 and ix. 35, 
 
8o A COLLEGE OF COLLEGES. 
 
 which are in strong language. During this time He se- 
 lected the twelve disciples, and gave the Sermon on the 
 Mount as a sort of opening lecture in their theological 
 training. Toward the close of this period He sent them 
 out two by two to go before Him ; and after their return 
 continued His instructions throughout His ministry, 
 slowly preparing them for their work. The first great 
 -group of parables belong to this period — found in Mat- 
 thew xiii. and Mark iv. — and they treat of the Kingdom 
 of God in its beginnings. 
 
 4. Excursions made by Jesus from Galilee occupying 
 six months, and described by Matthew, Mark, and Luke. 
 We can see several reasons for His leaving Galilee at 
 this period. Herod Antipas, the tetrarch, had taken up 
 the notion that Jesus was John the Baptist risen from 
 the dead, and would be uneasy about Him ; and so 
 Jesus keeps out of his dominion. The masses of the 
 people were becoming fanatical, thinking that He must 
 be the Messiah, and would gather armies and destroy 
 the Romans. The Jewish rulers were ready to use all 
 this against Him with the Roman authorities. Our 
 Lord often had to withdraw from the excitement pro- 
 duced by His ministry, because the popular interest, 
 which was more political than religious, threatened to 
 precipitate a crisis and end His ministry before He had 
 finished His work for the people and the instruction of 
 the twelve. We may also notice that this was summer, 
 and in every one of the four excursions Jesus went to a 
 mountain region. Capernaum was far below the Med- 
 iterranean, with tropical products, and there was an 
 obvious propriety in getting to the mountains. He first 
 went across the lake ; but the multitude followed Him, 
 amounting to five thousand, and thus retirement had to 
 be abandoned. The second excursion was to Tyre ; but 
 a Syrophenician mother found Him out. In the third 
 
OUTLINE OF THE LIFE OF CHRIST. 8 1 
 
 excursion He went northward through Sidon, and away 
 north to Galilee and around into Decapolis, northeast 
 of the lake. There again the multitude gathered, and 
 He fed the four thousand. Then the fourth excursion 
 was northeastward, to the neighborhood of Cesarea 
 Philippi. He stayed here some time, giving much in- 
 struction to the twelve ; and here occurred the Trans- 
 figuration, which was probably on some mountain of the 
 Lebanon range. 
 
 [Mr. Moody — Make it Mount Hermon ] 
 
 5. The later ministry in Judea, and ministry in Perea. 
 This occupied six months. It is described in Luke ix. 
 51 to xix. 27, and in John vii. to x. This is much bet- 
 ter arranged in Clark's Harmony than in Robinson's. 
 We have only to understand that events and discourses 
 here given in Luke, similar to preceding ones in Galilee, 
 were repetitions such as would be very natural in an- 
 other part of the country. No one can properly under- 
 stand the teachings of Jesus who has not had some ex- 
 perience as a public religious teacher himself — a field- 
 preacher, a street-preacher. The mere professor, who 
 never did any practical preaching, will constantly mis- 
 judge as to points of this kind. To this period belongs 
 the second great group of parables, given only in Luke, 
 and referring chiefly to the life of individuals. 
 
 6. The last week in Jerusalem, and the crucifixion. 
 Our Lord has long kept away from the hostility of the 
 Jewish authorities until His ministry should be ended. 
 But now His hour is come, and He goes straight for- 
 ward to the end. He seems to have spent every night 
 at Bethany, and in the daytime to have taught in the 
 courts of the Temple for several days. Here occurs 
 the third great group of parables, which refer again to 
 the Kingdom of God in its future prospects. Of course 
 this period ends with the last day of our Lord's passion, 
 
 4* 
 
82 A COLLEGE OF COLLEGES. 
 
 with the Lord's supper and farewell discourses, with 
 Getlisemane and Calvary. It may with confidence be 
 said that we have of late years found the true site of 
 Calvary — on the northern extension of the Temple hill. 
 This view was adopted by Chinese Gordon, and is held 
 by Principal Dawson, and by the Rev. Selah Merrill, of 
 New England, recently United States Consul at Jerusa- 
 lem. Very probably it is correct. 
 
 The concluding period of our Lord's life embraces 
 His resurrection. His ten appearances during the forty 
 days, and His ascension. More attention ought to be 
 given in our religious thought and discourse to the 
 resurrection of Christ as the central pillar of Christian 
 evidence, and an important item of Christian doctrine. 
 Books on this subject to be recommended, are : Milli- 
 gan's "Lectures on the Resurrection of our Lord"; 
 Westcott's "The Gospel of the Resurrection"; another 
 work by the same writer, " Revelation of the Risen 
 Lord," which treats of the ten appearances ; Canon 
 Liddon's "Easter Sermons " (two small volumes) ; and 
 Candlish's " Life in a Risen Saviour," being lectures on 
 the isth chapter of ist Corinthians. These are all Eng- 
 lish works ; all, or nearly all, are reprinted in this coun- 
 try, and they are not costly. 
 
CHAPTER IX. 
 
 THE EPISTLE TO THE HEBREWS. 
 
 A-ddress by the Rev. Dr. Broadus — Key-Note of the Book — The 
 Hebrew Christians Tempted to Relapse into Judaism — Reasons 
 for Perseverance in the New Faith — Jewish Arguments Reversed — 
 The Son of God Superior to Angels, to Moses, and to the Levit- 
 ical Priesthood — Dignity of the Messiah. 
 
 I WISH to speak of the Epistle to the Hebrews. My 
 object is to come as near as I can to giving an off-hand 
 specimen of the treatment of a Bible book as a whole. 
 The Epistle was written before the destruction of Jeru- 
 salem, from Italy, to the Christian Hebrews. You know 
 there has long been a dispute as to whether it was writ- 
 ten by Paul or not. I shall not go into that, except to 
 say that I think the strong probability is, it was written 
 by Paul. This Epistle is mentioned in the very earliest 
 Christian v/riting in existence — the Epistles of Clement, 
 in which it is repeatedly quoted. I don't think there 
 would ever have been any doubt it was written by 
 Paul, except for the fact that the Alexandrian critics, 
 who were very particular about Greek, saw in it certain 
 differences of style from the other of Paul's Epistles. 
 But what if there are differences of style ? That is ex- 
 actly like Paul. I am inclined to think the most prob- 
 able opinion is that which was advanced by Origen, the 
 greatest of early scholars and critics, and which he de- 
 rived from his teacher, Clement of Alexandria — that it 
 was really a discourse which Paul delivered, and which 
 was reported by some one else. Christ's discourses were 
 reported. The discourses in the Book of Acts were re» 
 
 (83) 
 
84 A COLLEGE OF COLLEGES. 
 
 ported by Luke. There is nothing incredible about the 
 hypothesis, and it meets every point of the enigma, how 
 the book could contain so much that was like Paul, and 
 yet in a style so much unlike Paul. 
 
 But I wish to speak of the contents of this wonderful 
 Epistle. It is remarkable, probably, as no other for its 
 absolute unity. One idea runs all through this Epistle. 
 There are not more than two or three sentences in it 
 that you can interpret without taking account of that 
 one idea. Now, there are several Epistles in which there 
 is a manifest key-note. If you study Philippians you 
 will find that "joy" is the key-note ; if you study Colos- 
 sians, it is ''complete in Christ''; and in Ephesians, 
 "one in Christ"; and so in Galatians and Romans, "jus- 
 tification by faith"; etc. But here there is more than a 
 key-note. One idea runs right throiagh it, and that idea 
 is to restrain the Hebrew Christians from abandoning 
 Christianity. " Let us hold fast our profession." That 
 is the object — to restrain the Hebrew Christians ad- 
 dressed from abandoning Christianity. "Let us hold 
 fast our profession." "Let us hold fast the profes- 
 sion of our hope without wavering." "Let us hold 
 on." "Let us hold on to our faith in Christianity." 
 That is the practical lesson in everything in this Epis- 
 tle, and its arguments are brought to bear upon that 
 design. 
 
 " Don't give up Christianity." The Hebrew Christians 
 addressed had been much persecuted. They had not 
 yet suffered bloodshed ; but they had taken joyfully the 
 spoiling of their goods. However, some of them had 
 got into the way of forsaking the assembling of them- 
 selves together. It was the manner of some not to go 
 to their religious meetings, because that might become 
 an occasion of further persecution. But besides the per- 
 secutions, the Jews had brought to bear upon them very 
 
THE EPISTEE TO THE HEBREWS. 8 5 
 
 subtle and powerful lines of argument to persuade them 
 to abandon Christianity. I shall state these very loosely 
 at first, and then in a form in which you can understand 
 their bearing. There were three lines of argument which 
 the Jews were accustomed to employ to convince the 
 Christians that they had better give up Christianity and 
 go back to the religion of the Jews. They would say : 
 " We used to suppose that this Nazarene religion of 
 yours was only a new sect of Judaism, like the Phari- 
 sees, Sadducees, Essenes, or what not. But it looks as 
 if you were going to set it up for an independent relig- 
 ion. And now, if Christianity is to be set up for an 
 independent religion apart from Judaism, just see how 
 inferior it is to the religion of our fathers, in regard to 
 (i) the angels on Mount Sinai ; (2) Moses ; and (3) the 
 priesthood, the Temple, the law, and the sacrifices." 
 They would say : " The religion of our fathers was given 
 through holy angels on Mount Sinai." That isn't re- 
 corded in Exodus ; but it was the belief of the Jews, as 
 recorded in Stephen's speech in the 7th of Acts. It 
 appears here : " The religion of our fathers was given 
 through holy angels. Are you going to turn away from 
 that which came straight from the holy angels, and take 
 up with the new-fangled religion of the Nazarene?" 
 Then secondly : " Our religion was given through Mo- 
 ses." Moses was to the devout religionists of the time 
 a sort of combination, I suppose, of all that we feel to- 
 v/ard George Washington, and that v/e feel toward the 
 Apostle Paul. It is very hard to realize how the Jev/s 
 revered Moses. " Are you going to turn away from the 
 religion of Moses, just to follow the religion of the Naz- 
 arene ? " Thirdly : " The religion of our fathers is a 
 religion. See its daily service, its smoking altar, its 
 daily sacrifices, through which men may seek forgive-* 
 ness. This religion of yours has no altar, no sanctuary. 
 
S6 A COLLEGE OF COLLEGES. 
 
 no sacrifices, no priest — nothing but a Nazarene. Why, 
 it is nothing at all. It isn't a religion. It hasn't any of 
 the marks of a religion. Are you going to abandon 
 the religion of our fathers— with the priesthood and 
 the sacrifices — for a religion that has nothing, and is 
 nothing ? " 
 
 Now, I don't know a more remarkable example in all 
 literature of a writer taking the arguments of his oppo- 
 nents and turning them right against them : as though 
 soldiers charged up a hill against some battery, and 
 seized the guns, and then turned them against the 
 enemy. For every one of these arguments the writer 
 turns exactly in the other direction ; and from being a 
 ground for rejecting Christianity, he finds in them a 
 ground for holding on to Christianity. 
 
 A large part of the Epistle consists of a comprehen- 
 sive argument on this whole question, but with warn- 
 ings and exhortations interspersed. See chapters i. to x. 
 i8. In this argumentative portion the writer takes up 
 these three lines of argument. He replies, first : The 
 Son of God is far superior to the angels. He is far 
 superior to the angels, through whom the law was given 
 on Mount Sinai. That is the topic of the first and the 
 second chapter — the Son of God, through whom Chris- 
 tianity was given, is far superior to the angels, through 
 whom the law was given. Now, open your Bibles and 
 look, as I just point out rapidly how every time the 
 argument is taken right out of the Bible — with applica- 
 tions, exhortations, and warnings, all red-hot. Recol- , 
 lect what that point v/as : " The religion of our fathers 
 was given through holy angels on Mount Sinai. V/hat 
 have you got to equal that ? " " Why, this," says the 
 writer, " that Christianity is given through the Son of God, 
 who is far above the angels." Notice how he begins. 
 ''Go.l, who at sundry times and in divers manners (God 
 
THE EPISTLE TO THE HEBREWS. 87 
 
 who in many parts and in many ways) spake in time 
 past unto the fathers by the prophets, hath in these last 
 days spoken unto us by His Son." In other words, 
 " The old religion was given in many different parts, 
 and in many different ways." Now, here is a new part 
 which God has given — not through prophets any longer, 
 but through His Son. " Through His Son, whom He 
 hath appointed heir of all things, through whom He 
 made the worlds ; who, being the brightness of His 
 glory, and the express image of His person, and up- 
 holding all things by the word of His power, when He 
 had by Himself purged our sins, sat down on the right 
 hand of the Majesty on high, being made so much bet- 
 ter than the angels." There we touch the point. 
 " Being made so much better than the angels, as He 
 hath by inheritance obtained a more excellent name 
 than they." The rest of the chapter is taken up with 
 proofs that the Son of God is superior to the angels. 
 Then if the law was given through angels, Christianity 
 has the authority of the Son of God, who is more than 
 the angels. Please notice at the end of the first chapter 
 an expression which Is constantly misunderstood. " To 
 which of the angels said He at any time. Sit on my 
 right hand, until I make thine epemies thy footstool "; 
 — as He did say to Messiah, in the iioth Psalm. "Are 
 they not all ministering spirits, sent forth to minister" 
 — not sent forth to reign, as the Messiah was, on the 
 Father's right hand. The angels are ministering spirits, 
 "sent forth to minister for them who shall be heirs of 
 salvation." That " for " means " for the sake of " — " for 
 the benefit of." " Sent forth to minister to God (not to 
 reign with God) for — for the "benefit of — the heirs of 
 salvation." People have got a notion that the angels 
 are sent forth to minister to them. They have got the 
 idea that the angels minister to Christians. They min- 
 
S8 A COLLEGE OF COLLEGES. 
 
 ister to God for the benefit of Christians. The idea is 
 the same in the last result. 
 
 Notice, now, that having set forth that statement, that 
 the Son d God through whom Christianity is given, is 
 far superior to the angels, and proved it by quotation;^, 
 the writer immediately proceeds, without going any 
 farther, to make a practical application of it. He can't 
 wait to get through his argument. That is like Paul. 
 He is going to begin his application ; the argument 
 may take care of itself after. " Therefore we ought to 
 give the more earnest heed to the things which we have 
 heard, lest haply we drift away from them." What a 
 striking Greek phrase that is. It suggests drifting in a 
 boat along something important on the shore. " For if 
 the word spoken by angels was steadfast, and every 
 transgression and disobedience received a just recom- 
 pense of reward, how shall we escape if we neglect so 
 great salvation?" Not "the great law"; but "so great 
 salvation." And then he goes on to tell how great it is. 
 " Which at the first began to be spoken through the Lord." 
 Not "through angels"; but "through the Lord." 
 He had this to start with, that it was spoken through 
 the Lord Jesus Christ. " And was confirmed unto us 
 by them that heard Him " — His own immediate follow- 
 ers. " God also bearing them witness (or uniting with 
 them in bearing witness) both with signs and wonders, 
 and with manifold miracles, and gifts of the Holy 
 Ghost, according to His own will." Now then : " Will 
 it do to neglect the Gospel ? You see what became of 
 the men who slighted the law, that was given through 
 angels on Mount Sinai — they received the just recom- 
 pense of reward. How, then, shall we escape if we 
 neglect the revelation that was given through the Son 
 of God, confirmed by all that heard it, and ratified by 
 all manner of miracles and gifts of the Holy Spirit ? " 
 
THE EPISTLE TO THE HEBREWS. 89 
 
 Isn't that turning the argument the other way ? Isn't 
 that showing a reason why they should not neglect 
 Christianity or abandon it ? The rest of the second 
 chapter goes on in a similar manner — showing that the 
 Founder of Christianity is preferred to the angels. 
 
 Take the second argument — in regard to Moses. The 
 Son of God is far superior to Moses. This extends from 
 chapter iii. i to iv. 13. The Jews had the greatest vener- 
 ation for Moses. And the sacred writer here in iii. i, 
 after introducing Christ Jesus,- calls Him by two names, 
 "Consider the Apostle" — that is, commissioner, or 
 missionary; the term is taken in a literal, etymological 
 sense. "Consider the Commissioner and High Priest 
 of our profession " — that is, the one Son of God — "the 
 Apostle of our profession, Christ Jesus." "Who was 
 faithful to Him that appointed Him, as also Moses 
 was faithful in all His house." This statement is re- 
 peated: " in all His house" — that is, in God's house. 
 That is borrowed from Numbers, as you see in the 
 margin (Num. xii. 7). The writer says, "Moses was 
 faithful in all His house," and founds his argument upon 
 that. " Moses was only a servant of God. He was a 
 faithful servant, but he was only a servant in the house; 
 and the Founder of Christianity is the Son of God, and 
 a son is more than a servant. Well, then, if you say 
 that the religion of our fathers has this dignity, that it 
 was given through Moses, the servant of God, I grant it; 
 but Christianity has this higher dignity, that it is given 
 through Jesus Christ, the Son of God, and the Son is 
 more, than the servant." That is his argument. It is a 
 very short argument. He builds it in the 5th and 6th 
 verses, and then he falls to application again. As Spur- 
 geon says, "where the application begins the sermon 
 begins "; and certainly the writer of this Epistle has not 
 kept all the application to the last. His object is to 
 
90 A COLLEGE OF COLLEGES. 
 
 restrain these people from abandoning Christianity and 
 going back to Judaism. See the application he malces 
 in chapter iii. and chapter iv. It is all founded upon the 
 idea that we have a Leader and Apostle who is greater 
 than Moses, and then greater than Joshua. "If our 
 fathers were bound to follow Moses, the faithful servant 
 of the Lord, and if our fathers wouldn't, and perished 
 in the wilderness, although they had such a leader, what 
 will become of us if v/e fail to follow our Leader, who is 
 greater than Moses or Joshua? If our fathers wouldn't 
 follow their leaders, and perished through their unbe- 
 lief and disobedience, let us labor to enter into that rest, 
 lest we fall after the same example of unbelief." I need 
 not go into details. There is the argument : " The 
 Founder of Christianity is greater than Moses." Then 
 the application: " If our fathers were ruined by refusing 
 to follow Moses in their unbelief, how much greater 
 ruin will befall us if we refuse to follow a greater than 
 Moses — that is, the Founder of Christianity." 
 
 Now we come to the third argument, and the princi- 
 pal one. It occupies the far greater portion of the 
 book. His priesthood is far superior to the Levitical priest- 
 hood. This extends from chapter iv. 14 to x. 18, inclu- 
 sive — forming the bulk of the argumentative portion of 
 the Epistle. It begins with an exhortation. The argu- 
 ment covers a great deal of ground, and so the writer 
 begins with an exhortation. I pointed out how, in the 
 first case, he broke into the middle of his argument with 
 an exhortation. Now he actually begins with one. That 
 is like Paul. He is going to talk about the fact that the 
 Son of God, the Founder of Christianity, is a priest. He 
 calls Him a priest: "Having, then, as we said a while 
 ago, a great High Priest." He is going to elaborate 
 that — the proof will come afterward. " Having, then, a 
 great High Priest, that is passed through the heavens." 
 
THE EPISTLE TO THE liEBREWS. 9I 
 
 That is a bad mistake in the translation — " passed into 
 the heavens." The image of the heavens corresponds to 
 the veil in the Temple. As the high priest passed 
 through the veil and out of sight into the sanctuary 
 bevond, so our High Priest passed through the visible 
 heavens. " Passed through the heavens " makes a great 
 difference there in comprehending the image. " Having, 
 then, a great High Priest that is passed through the 
 heavens, Jesus, the Son of God, let us hold fast our pro- 
 fession." That is the key-note of the Epistle. " Let us 
 not neglect our salvation. Let us not fail to enter into, 
 that rest, as our fathers failed through unbelief. Let us 
 hold fast our profession." "For," — you all know the 
 passage, but let me lose no opportunity to repeat it. 
 O precious words — O sacred truth, that has come home 
 unnumbered times to sin-burdened, struggling, troubled 
 human hearts ! " For we have not an high priest who 
 cannot be touched with the feeling of our infirmities; 
 but was in all points tempted like as we are, yet without 
 sin. Let us therefore come boldly unto the throne of 
 grace." I used to hear some good men, when I was a 
 boy, change that. They always prayed, " come with a 
 holy boldness." They thought it v/ould be too bold to 
 say, " come boldly," and they wanted to come with a 
 holy boldness — a humble boldness. Why that? Be- 
 cause they didn't understand the " therefore." " There- 
 fore — because we have a great High Priest who has 
 passed into the heavens, and is ever interceding, and 
 can sympathize with our infirmities — let us therefore, 
 and thinking of Him, and of His holiness, come bold- 
 ly." I have a very dear friend who preached a whole 
 sermon from this word "therefore." Let me say in 
 regard to all of Paul's Epistles : if you can under- 
 stand every "therefore," and every "for," you can 
 understand any of his writings. Never mind about the 
 
92 A COLLEGE OF COLLEGES. 
 
 rest. Take care of the pennies and the pounds will 
 come oat straight. 
 
 Having begun with this exhortation — to hold fast 
 because we have such a High Priest — the sacred writer 
 goes on to argue this matter out. He shows that the 
 general characteristics of the high priest are to be found 
 in Christ (chap. iv. i-g). Christ, the Founder of 
 Christianity, has the general characteristics possessed by 
 one who is what a high priest ought to be. That is the 
 first point. Then he shows that Christ's priesthood is 
 superior to the Levitical, because it is after the order of 
 Melchisedec, and constituted with an oath (chap. v. lo 
 to vii. 28). This is one of the most important parts of 
 the Epistle, in which the writer proves that Christ's 
 priesthood is superior to the Levitical because after the 
 order of Melchisedec, and constituted with an oath. 
 But having mentioned Melchisedec, he pauses. He is 
 afraid they won't understand him — or at least, that a 
 great many won't understand him. " Of whom we 
 have many things to say, and hard to be uttered, seeing 
 ye are dull of hearing. For when, for the time (consid- 
 ering the time, how long you have been professing Chris- 
 tians), ye ought to be teachers, ye have need that one 
 should teach you again, and are become such as have 
 need of milk, and not of strong meat." In other words : 
 " Considering that -you have been a long time professed 
 Christians, you ought to be able to digest heavy food ; 
 yet here you are wanting milk still." " For every one that 
 useth milk is unskilful in the word of righteousness." 
 Oh, how full our churches are^churches away from 
 here, for politeness requires that we should except our- 
 selves — of such people, who are not feeding on the 
 Scriptures. They want nothing but milk, and some of 
 them want that sweetened. " But heavy food belongeth 
 to them that are of full age (grown-up people — supposed 
 
THE EPISTLE TO THE HEBREWS. 93 
 
 to be), even those who by reason of use have their senses 
 exercised to discern both good and evil." Gentlemen, 
 the more you know of God's Word, the more you can 
 know God's Word ; and the more you are living by 
 God's Word, the more you can understand God's Word. 
 And if you keep it at arm's length, and dally with it, 
 and play around it, then the years and years may come 
 and go and we still may not know how to enter into its 
 deeper meanings. The Apostle feels like a teacher who 
 has put his pupils through a lesson, and wants to put 
 them through an examination. " Are you not going on," 
 he says, " into the difficult questions ? Must I go back 
 over the A, B, C of the business ? No ; I won't do any 
 such thing. Therefore let us leave the principles of the 
 doctrine of Christ, and go on unto perfection " — that 
 perfection of which he spoke in chapter v. 14, namely, 
 the maturity of Christian growth— the being grown-up 
 people, and not mere babes. "Let us leave the princi- 
 ples of the doctrine of Christ and go on to perfection, 
 not laying again the foundation " — the A, B, C. " I will 
 go on to something else. There will be some of you 
 that can't understand it, I know ; but there is no use in 
 staying with them and bothering with them any longer." 
 That is about the way the writer speaks. There are 
 many pupils who remain away behind all the time, and 
 you take a great deal of trouble with them, and finally 
 you say to yourself : " I have fooled with them long 
 enough. I'll give my attention to some of the rest." I 
 am trying to illustrate the best way I can the idea of the 
 sacred writer. He reproves those people who can't 
 understand things, because they have so long been pro- 
 fessed Christians and have made no progress, and want 
 him to be forever repeating the A, B, C's of Christianity. 
 He says : " Let us go on. As for those other people, 
 there is no use doing anything. »S'(?»«i? of you understand.' 
 
94 A COLLEGE OF COLLEGES. 
 
 Q. Were those people renewed ? 
 
 Dr. Broadus — In the first place, you don't know ; and 
 in the second place, I don't know ; and in the third 
 place, I don't know who does know ; and I believe ^e 
 won't stay — we will go on. Gentlemen, the solemn 
 warnings that are given in this Epistle of what will 
 happen if we give up Christianity, apply to us as they 
 did to those people. Apart from Christianity we have 
 got nothing to go upon — nothing to depend upon. 
 Without stopping to decide the question whether your 
 Christian experiences have been genuine or not — you 
 haven't got to go into the rubbish of the past — if you 
 give up Christianity you are gone. That was true of 
 them ; it is true of you and me. Thai is all there is to 
 it, that I can see. Next, the writer goes on to apply con- 
 soling words to the better class of them. " But, beloved, 
 we are persuaded better things of you, and things that 
 accompany salvation, though we thus speak. For God 
 is not unrighteous to forget your work and labor of love 
 which ye have showed toward His name, in that ye have 
 ministered to the saints, and do minister." "Those 
 there are among you that really have made progress in 
 Christian truth and Christian living, and we don't mean 
 to condemn you." And so he goes on to the end of that 
 admonition. The admonition extends from chapter v. 
 II, away to the end of chapter vi. Then at the end of 
 chapter vi. he comes to the High Priest again — " Even 
 Jesus, made an high priest forever after the order of 
 Melchisedec." Now, observe — here is the point : 
 Christ's priesthood is superior to the Levitical, because 
 it is a priesthood after the order of Melchisedec, found 
 mentioned in the iioth Psalm : "The Lord hath sworn, 
 and will not repent, Thou art a priest forever, after the 
 order of Melchisedec." All the Jews understood this 
 reference. His point now is that the Messiah is a priest^ 
 
THE EPISTLE TO THE HEBREWS. 9? 
 
 and a higher kind of a priest than the priests of the 
 Levitical dispensation. Now, don't get befogged about 
 Melchisedec. We don't know much about Melchisedec. 
 There are two things shown to us : First, he is a priest 
 continually — he " abideth a priest continually" (vii. 3). 
 The priesthood of Melchisedec as it stands on the page 
 of history is a continual priesthood. It is not a priest- 
 hood like the Levitical, that is derived from a father 
 and handed down to a son, and is established on gene- 
 alogy. There is no mention of any father or mother — 
 no mention of any father or mother — no mention of any 
 genealogy — no mention of the beginning of his days or 
 the end of his life. There it stands, a priesthood all the 
 time. That is a picture of the priesthood of Messiah, 
 which is a priesthood not derived from ancestors and 
 handed down to successors, but a perpetual and contin- 
 ual priesthood. Who is Melchisedec? — and what is 
 Melchisedec ? That about Melchisedec ; and so far as 
 I can see, only that and nothing more. You can write 
 the rest of his life, perhaps, because you don't know. 
 What a man doesn't know is an immense field for pros- 
 pecting. 
 
 Then the second argument which he makes about this 
 matter, is : The greatness of the Messianic priesthood, 
 as proved by the fact that Abraham gives to Melchise- 
 dec a gift of a tenth part of the spoils. The Melchis- 
 edec priesthood was a very exalted kind of priesthood, 
 • you see. The argument, then, regarding the priesthood 
 of Christ is, first, it is a continual, permanent priest- 
 hood ; second, it is a very exalted priesthood. This is 
 proven in two ways : First, Abraham gave Melchisedec 
 titles ; and second. The Messiah was declared to be a 
 priest with an oath. " The Lord swore, and will not 
 repent, Thou art a priest forever after the order of 
 Melchisedec" (chap. vii. 21). The Founder of Chris- 
 
gS A COLLEGE OF COLLEGES. 
 
 tianity is a priest of a higher sort than the priests of the 
 Levitical priesthood, as is proven by His being a priest 
 after the order of Melchisedec, and a priest constituted 
 with an oath. Now, I beg you before you leave that, to 
 notice in vii. 25 a passage that everybody preaches 
 about, but often, I think, failing to get the great and 
 glorious meaning. In the 23d verse the passage begins: 
 "And they truly were many priests, because they were 
 not suffered to continue by reason of death." There 
 was a long succession of numerous priests, because they 
 were not suffered to continue. " But this man," the 
 Founder of Christianity, the Messiah, "because He con- 
 tinueth ever, hath an unchangeable priesthood" — not 
 a changeable one, a transmissible one, handed down to 
 Him and then handed by Him to a successor. He is a 
 priest forever, untransmitted ; and stands always the 
 same. "Wherefore," because His priesthood is untrans- 
 missible, " He is able also to save them to the uttermost 
 that come unto God by Him, seeing He ever liveth to 
 make intercession for them." Why ; a Pope of Rome 
 has to build himself a tomb for fear his successor will 
 not care enough about him to build him one at all. And 
 if you put anything that takes hold upon eternity into 
 the hands of a mortal man, he soon finds he has got to 
 die, and has got to have a line of successors ; and how 
 do you know they will remember you, and care anything 
 about you, and put through what he has undertaken to 
 do for you ? But the Messiah holds His priesthood for- 
 ever — untransmissible. He ever lives to make interces- 
 sion for them who come to God through Him ; and if 
 you put your salvation in His hands. He does not have 
 to turn it over to any one who may or may not carry it 
 out. " He is able to save them unto completeness, be- 
 cause He ever lives to carry on the work He undertook 
 to do for them." Some people understand this to mean: 
 
THE EPISTLE TO THE HEBREWS. 9/ 
 
 " He is able to save unto the worst sinners." That is a 
 great and glorious truth, but that is not the idea here at 
 all. " He is able to save forever and forever, because 
 He is the same unchangeable priest." "To save unto 
 completeness (sz? ro navreXei)" — not simply to begin it 
 and keep at it awhile, but to completeness. Oh, the 
 wrei ks in human history of things that men began 
 with noble intent and sustained with high endeavor, but 
 they died, and their work fell through and passed away. 
 Our Saviour " is able to complete the salvation of them 
 that come to God through Him, seeing He ever liveth." 
 Now, gentlemen, you can forget all the rest of what I 
 have said, if you lay hold of fhat for yourself and for 
 everybody else — for the troubled ones who try to live 
 in this life of sin and sorrow. But let us go on. 
 
 The next part of the argument covers the rest of the 
 argumentative portion of the Epistle. Christ ministers in 
 V higher sanctuary than the Levitical, and offers a better sacri- 
 fice. This the writer elaborates at considerable. length 
 in the next two chapters and a half. Please think about 
 it. The Jews were saying that the Christian religion 
 lacked the very elements of being a religion. It had no 
 priesthood, no sanctuary, no altar, no sacrifice — it was 
 no religion at all. The sacred writer proceeds to show 
 that the Founder of Christianity — the Messiah, the High 
 Priest — has a sanctuary, has an altar, has a sacrifice ; 
 and that these are all superior to those they had been 
 telling him about and wanting to go back to. The Mes- 
 siah has a better sanctuary, a better altar, and a better 
 sacrifice than the Levitical. Now, see. Open to chap- 
 ter viii. 
 
 (ar.) He is "a minister of the sanctuary, and of the true 
 tabernacle " — not merely a man's tabernacle, but a taber- 
 nacle beyond the sky, of which the earthly tabernacle 
 was a type. " By how much also is He the mediator of 
 5 
 
98 A COLLEGE OF COLLEGES. 
 
 a better covenant, which -was established upon better 
 promises." He ministers in the true tabernacle, under 
 a better covenant. 
 
 (d.) Now, the sacrifice is His own blood. The sacrifice 
 He offers is His own blood. Gentlemen, we are used to 
 that ; but there is a sense in which that is the most stu- 
 pendous fact that ever came into our minds. The eter- 
 nal heart of God was made flesh, and came to be a 
 teacher, and a priest also — to offer a sacrifice* consisting 
 of His own blood. You never heard of that in your life 
 in any other except the Christian religion. It is most 
 amazing — the sacrifice is His own blood ! Look at 
 chapter ix. 1-22. Notice in verse 11, for instance : 
 " Christ being come an high priest of good things to 
 come, by a greater and more perfect tabernacle, not 
 made with hands, that is to say, not of this building. 
 Neither by the blood of goats and calves, but by His 
 own blood, He entered in once into the holy place, 
 having ■ obtained eternal redemption." That word is 
 emphatic here, you see. His own blood wins eternal 
 redemption. The writer will repeat these thoughts 
 presently. " For if the blood of bulls and of goats, and 
 the ashes of an heifer sprinkling the unclean, sanctifieth 
 to the purifying of the flesh ; how much more shall the 
 blood of Christ, who through the eternal Spirit offered 
 Himself without spot to God, purify your conscience." 
 That is the great central thought of the Atonement : the 
 sacrifice of His own blood, not the blood of bulls and 
 goats, shall "purify your conscience from dead works to 
 serve the living God." 
 
 ((f.) This sanctuary and sacrifice are not typical, but 
 heavenly and true. This is stated very briefly in chap- 
 ter ix. 23, 24 : " It was therefore necessary that the pat- 
 terns of things in the heavens should be purified with 
 these " sacrifices of the blood of animals. The earthly 
 
THE EPISTLE TO THE HEBREWS. 99 
 
 copies made of the heavenly sanctuary had to be purified 
 with the blood of animal sacrifices. " But the heavenly 
 things themselves with better sacrifices than these. For 
 Christ is not entered into the holy places made with 
 hands, which are the figures of the true ; but into heaven 
 itself, now to appear in the presence of God for us." So 
 then, the true sanctuary, of which the earthly place of 
 worship was but a picture, had for its sacrifice the blood 
 of Christ Himself. 
 
 (d.) The sacrifice is not repeated, but once for all — 
 once for all, and all-sufficient. That is the rest of the 
 argumentative portion — chapter ix. 25 to x. 18. His 
 sacrifice is not repeated, but once for all, and all-suffi- 
 cient. " Not repeated " — that is the emphatic point. 
 Now look at the text a moment there — see how it brings 
 it out— chapter ix. 25 : " Nor yet that He should offer 
 Himself often, as the High Priest entereth into the holy 
 place every year with blood of others : for then must He 
 often have suffered from the foundation of the world : 
 but now once in the end of the world hath He appeared, 
 to put away sin by the sacrifice of Himself. And as it 
 is appointed unto men once to die, but after this the 
 judgment ; so Christ was once offered to bear the sins 
 of many." See x. 12 : "But this man, after He had 
 offered one sacrifice of sins forever.'' Again, verse 14 : 
 " For by one offering He hath perfected forever them 
 that are sanctified." See how often this idea is repeated. 
 The sacrifice was not every day — not every year ; but 
 His own blood was offered once for all, all-sufficient, 
 forever. That completes the argumentative portion. 
 
 Now, the rest of the Epistle — x. 19 to the end — is a 
 further exhortation of a nature akin to the previous ex- 
 hortation — to hold on to Christianity ; not to abandon 
 it, and go back and be mere Jews. Because, " Haven't 
 I proven that in all the points in which the religion of 
 
lOO A COLLEGE OF COLLEGES. 
 
 our fathers deserves reverence, Christianity deserves 
 only a greater reverence ?" The writer isn't content with 
 the exhortations he has thrown in by the way ; but now 
 he expands " as the Lord gives light and liberty " — as 
 the old preacher used to say. He expands the argument. 
 
 1. He exhorts them to hold fast because of having 
 such a High Priest. This comes immediately after the 
 preceding section — chapter x. 19-25: "Having there- 
 fore, brethren, boldness to enter into the holiest by the 
 blood of Jesus .... let us draw near with a true heart, 
 in full assurance of faith, having our hearts sprinkled 
 from an evil conscience, and our bodies washed with 
 pure water. Let us hold fast the profession of our faith 
 without wavering." This is the same thing he said be- 
 fore, you know — " Let us hold fast the profession of our 
 faith, because we have such a sacrifice. Let us hold 
 fast the profession of our hope without wavering." 
 
 2. He states the terrible results of apostasy. He re- 
 fers to them as a reason for not stopping to argue any 
 more with those who have abandoned Christianity. 
 " If you go back and have anything more to do with the 
 Jews, just see what the end will be." Chapter x. 26-39 '• 
 " For if we sin wilfully after that we have received the 
 knowledge of the truth, there remaineth no more sacri- 
 fice for sins, but a fearful looking for of judgment, and 
 fiery indignation, which shall devour the adversaries '" 
 He bears on again with the law : " He that despised 
 Moses' law died without mercy under two or three wit- 
 nesses. Of how much sorer punishment, suppose ye, 
 shall he be thought worthy who hath trodden under 
 foot the Son of God, and hath counted the blood of 
 the covenant, wherewith he was sanctified, an unholy 
 thing, and hath done despite unto the Spirit of grace." 
 Now, don't stop to ask any of your theological ques- 
 tions. I believe in theology, but this is a matter of his 
 
THE EPISTLE TO THE HEBREWS. lOI 
 
 tory. And then these were not the last people in this 
 world who, having once been professing Christians, 
 have been tempted to abandon their faith in the name 
 of science, in the name of culture, or in the name of 
 nonsense ; and there will be temptations hereafter, and 
 arguments to persuade men to abandon Christianity. 
 Oh, many have been tempted and tested in that way 
 many times. One good thing to think is : " If I aban- 
 don Christianity, what then ? — what then ? ' To whom 
 shall we go ? ' If I abandon Christianity, I have got to 
 believe something. What is there better worth believ- 
 ing than Christianity? I have got to believe something 
 — what else is there to believe in ? " It is useful to go to 
 the very edge of a precipice and see how deep it is, if 
 you turn and get away as fast as ever you can. If that 
 doesn't suit your theology, so much the worse for your 
 theology. But I am not talking theology. 
 
 3. He speaks of their former patient endurance — x 
 32-39. Just as before, when he spoke of the persons it 
 was no use fooling over, and then turned to the better 
 class ; so now when speaking of the terrible results of 
 apostasy, immediately after he says : " I don't mean 
 this about you. You have done well." After a solemn 
 warning concerning the fearful ruin resulting from apos- 
 tasy, he puts in something encouraging — something 
 comforting : " Call to remembrance the former days, in 
 which, after ye were illuminated (or enlightened), ye 
 endured a great fight of afflictions." " Let that encour- 
 age you." Then in verse 35 : " Cast not away thesefore 
 your confidence, which hath great recompense of re- 
 ward." " Hold on ! — as you have been holding on ; and 
 don't give up, for you see the ruin that would follow." 
 " For ye have need of patience, that after ye have done 
 the will of God ye might receive the promise. For yet 
 a little while, and He that shall come will come, and 
 
102 A COLLEGE OF COLLEGES. 
 
 will not tarry." Here he quotes from Habakkuk (ii. 3, 
 4). It is the same passage that Paul quotes in Romans 
 and Galatians. " Now the just shall live by faith ; but 
 if any man draw back, my soul shall have no pleasure 
 in him." There is the warning. " But we are not of 
 them who draw back unto perdition, but of them that 
 believe to the saving of the soul." Oh, that chapter- 
 maker — how he ruins the meaning sometimes. He was 
 a good-natured, well-meaning old soul, who lived about 
 six centuries ago. He used to divide tolerably well 
 when he was at his best, but sometimes he has broken 
 things right in two', as in this case. " We are not of 
 them who draw back unto perdition, but of them that 
 believe to the saving of the soul. Now, believing is the 
 substance of things hoped for, the evidence of things 
 not seen." It goes right on. People begin there— at 
 the opening of chapter xi. — as if it was a new being in 
 creation, a new universe almost. They never stop to 
 look back and see what precedes it. " We are of them 
 that believe to the saving of the soul. Now, believing 
 is the substance of things hoped for, the evidence of 
 things not seen." I have heard it said very often that 
 that is a Divine definition of faith, and I have these 
 things to remark about it : First, I should think it a 
 matter of concern if a Divine definition of faith con- 
 tained as many words that were hard to define as that 
 passage does ; and, second, I can't see that there is any 
 need of a definition of faith. Divine or human. Faith is 
 as easy a thing to understand as anything that comes 
 before the human mind. It is as simple an idea as there 
 is. How can you explain what cannot be analyzed and 
 made any simpler at all ? I heard a definition of faith 
 by an old colored preacher in Virginia. " Uncle Ben," 
 said one of his people, " can you explain what is faith 
 in the Lord and faith in the devil ? " Uncle Ben drew 
 
THE EPISTLE TO THE HEBREWS. IO3 
 
 himself up and said : " Yes. Dere's in the first place 
 faith in de Lawd, an' in de second place, faith in de 
 devil. In de first place — firstly — dere's faith. Now, I'm 
 goin' to 'splain faith. Now, faith — faith is just faith — ■ 
 an' nothin ' mo'-an' faith, an' nothin' less, an' nothin' 
 but faith — an' I am done 'splainin'." When you get a 
 better definition than that old negro preacher had, I 
 wish you would write to me. Some people say they 
 can't understand faith, when if they can't it is because 
 the}' don't want to do it. If I want my child to love me, 
 I don't go into metaphysics — I show myself lovely. 
 Let me show myself lovely, and my child will love 
 me ; unless it is so constituted that it doesn't want 
 to love me, and then no metaphysical definitions will 
 help the matter at all. I think our definitions of faith 
 only help objectors to find excuses for refusing to exer- 
 . cise it. 
 
 " We are not of them who draw back unto perdition, 
 but of them that believe to the saving of the soul." " In 
 the power of this faith we should bear present trials, 
 and press on through present difficulties till we get 
 through and are received." The whole burden of this 
 chapter is to present glorious instances of men who had 
 so much faith in the things to come that they held out, 
 and triumphed at last. The writer says in effect : " See 
 how they put up with the trials of the present life, as 
 you ought to do. Have patience. Keep on believing, 
 unto the saving of the soul." And after a long list is 
 given (in the nth chapter), he begins the application of 
 it. In chapter xii. i, he says: "Wherefore, seeing we 
 also are compassed about with so great a cloud of wit- 
 nesses" — namely, those heroes of faith that have been 
 described, and in their day had trouble and conquered 
 it. And these persons are not simply spectators, but 
 persons who have borne witness. The Greek here is rjjXEii 
 
104 A COLLEGE OF COLLEGES. 
 
 Toaovrov i'xovrs? 7ispiHdp.evov i)}xiv vkcpo; jxaprvpcav* 
 " Seeing we are compassed about with so great a cloud 
 of witnesses, let us lay aside every weight and the sin 
 which doth so easily beset us, and let us run with 
 patience the race that is set before us. Looking unto " 
 — and he doesn't say " looking unto Abel, Enoch, Abra- 
 ham, Moses," because there came into his mind, just 
 then and there in the midst of his exhortation, the 
 thought that there is an example of faith and the power 
 of faith in future good to sustain amid present trial and 
 suffering that transcends all his roll of worthies, and so he 
 says : " Looking away." That is what it is literally — 
 dq30p(avrsi\ — " Looking away from ourselves, away from 
 the heroes of past ages, to the one example, unique and 
 incomparable, of the power of faith in future good to 
 sustain us in present trial." " Looking away unto Jesus, 
 the author and finisher of our faith, who for the joy that 
 was set before Him " — and who believed in that joy that 
 was set before Him. As Abraham believed in the prom- 
 ires set before him, and bore present trial ; as Noah 
 believed ; so this higher One, for the joy that was set 
 before Him, "endured the Cross, despising the shame"; 
 and He has had the fulfilment of His faith — He has 
 e-;teri.d into that joy — He " hath set down at the right 
 hand of the throne of God." So, then, let us not be of 
 them that draw back unto perdition, but of them that 
 believe unto the saving of the soul ; for it is such belief 
 in God's promises of future good that can enable us to 
 bear all present trials, and triumph over all present 
 
 * Literally : "We have environing us so great a cloud, or 
 throng of persons, witnessing." — Ed. 
 
 + " Viewing v/ith undivided attention by turning away from 
 every other object ; regarding fixedly and earnestly." — Ed. 
 
THE EPISTLE TO THE HEBREWS. I OS 
 
 difKculties, as did the heroes of faith in the past, and 
 even Jesus our Lord and Redeemer. 
 
 Now there is more to say, but I must conclude. The 
 rest of the Epistle is much to the same effect : further 
 exhortations — and all based continually upon the supe- 
 riority of the Christian priesthood and the Christian 
 sacrifice to all the ideas of the past dispensation. There 
 are only two or three sentences at the close that have no 
 immediate connection with the burden of the whole 
 argument. 
 
CHAPTER- X. 
 Paul's epistle to philemon. 
 
 Address by the Rev. Dr. Pierson, of Philadelphia — The Idyll of the 
 New Testament — Roman Law Concerning Slavery — Intercession 
 for a Fugitive — Paul's Argument an Illustration of Redemption in 
 Christ — Abundant Reception of the Sinner. 
 
 This is a very brief and a very beautiful Epistle. I will 
 first explain the circumstances under which it was writ- 
 ten, and then we will read the Epistle and mark how the 
 writer adjusts himself to the circumstances. Then I 
 have a word to say about the Epistle as an illustration 
 of redemption. 
 
 If the Epistle to the Ephesians be the lyric, the Epistle 
 to Philemon is the idyll of the New Testament. There 
 is no Epistle in the Bible which combines as much 
 brevity with as much beauty as this Epistle. Let us 
 understand that the word " Philemon " means " love," or 
 "friendship," and that the word "Onesimus" means 
 "profitable." Onesimus was a slave who had stolen 
 from Philemon, and then run away from him. Paul had 
 found him, or he had found Paul. He had been con- 
 verted and baptized by him ; had ministered to him in 
 his bonds, and had become very dear to him, so that the 
 Apostle speaks of him as his own bowels — as his own 
 vital organs — as his second self — as his son whom he 
 had begotten in his bonds — as a brother beloved. Now 
 he sends him back — this fugitive slave and thief — to his 
 master, and he says to that master : " If thou count me 
 a partner (that is, a very intimate friend, or a part of 
 thyself), -receive him as myself." Philemon was a very 
 (io6) 
 
PAUL S EPISTLE TO PHILEMON. 107 
 
 hospitable man — a man probably in affluent circum- 
 stances, who had been accustomed to receive the saints 
 in their affliction, and to comfort them in the Lord. He 
 had refreshed the saints, and now the Apostle says : 
 " This man is a part of me, so that in receiving him you 
 are going to refresh me." 
 
 Let me say further : The Roman law made no pro- 
 vision whatever for any right of asylum in a slave. The 
 fleeing slave was called fugitivus. He was subject to a 
 special penalty. The law made the master absolute — 
 gave him absolute ownership. The law did concede to 
 the slave one right, and one only — the right of appeal ; 
 that is to say, he could go to the most intimate friend 
 of his master, not for concealment, but for intercession. 
 The owner, though absolute, might be moved by the 
 mediation of a friend ; and the slave who appealed thus 
 did not incur the guilt or penalty of fugitivus. Another 
 thing about the Roman law was this : It allowed manu- 
 mission. That is, the master might adopt the slave into 
 his own family^he might make him a son ; or might, 
 as it were, beget him in his bonds ; and he might set 
 him free. 
 
 Now, let us read the Epistle. Verses 1-3 are the salu- 
 tation ; 4-7, the prelude ; 8-17, the request ; and 18-21, 
 the epilogue. "Paul, a prisoner .... unto Philemon, 
 our dearly beloved and fellow-laborer." Here is a ref- 
 erence to the intimate relation between Paul and Phile- 
 mon, which made it proper that the former should act 
 as an intercessor. By the way, let me speak of the 
 names by which the friend was known. He was known, 
 first, as precator, or one who pleads ; and, secondly, as 
 genitor, or one who begets. " Grace be unto you and 
 peace," etc. "Wherefore, though I might be much bold 
 in Christ to enjoin thee that which is convenient, yet I 
 beseech thee." You see, here Paul becomes precaipr, or 
 
I08 A COLLEGE OF COLLEGES. 
 
 intercessor. Th.& precator becomes g/imfor also, implying 
 manumission by adoption. Paul speaks of Onesimus as 
 his son. " I beseech thee for my son Onesimus, whom 
 I have begotten in my bonds ; which in time past was 
 to thee unprofitable, but now profitable "■ — a true Onesi- 
 mus — "to thee and to me: whom I have sent again: 
 thovi, therefore, receive him, that is, mine own bowels." 
 He was altogether identified with the object of his in- 
 tercession. " Whom I would have retained 'vith me, 
 that in thy stead he might have ministered unto me in 
 the bonds of the Gospel." The slave was a true Onesi 
 mus to Paul. " But without thy mind, would I do noth- 
 ing : that thy benefit (a reference again to the idea of 
 profit) should not be as it were of necessity, but will- 
 ingly. For perhaps he therefore departed for a season." 
 See how mildly he puts the running away — "departed 
 for a season.'' "Therefore" — that is, it was doubtless 
 providential. "That thou shouldst receive him forever. 
 Not now as a servant (or slave), but above a servant, a 
 brother beloved, specially to me, but how much more 
 unto thee, both in the flesh, and in the Lord (a spiritual 
 brother, bound both by temporal and spiritual ties). If 
 thou count me, therefore, a partner, receive him as my- 
 self." These words, " I beseech thee receive him as my- 
 self," are the key to the entire Epistle. "If he hath 
 wronged thee, or oweth thee aught, put that on my ac- 
 count : I, Paul, .... will repay it ; albeit I do not say 
 to thee how thou owest unto me even thine own self be- 
 sides. Yea, brother, let me have joy of thee in the Lord 
 (that is, by the reception of Onesimus)." .... 
 
 There are four ways in which Christ is revealed in the 
 holy Scriptures. The first is by prophetic prediction, of 
 which there are 333 distinct instances in the Old Testa- 
 ment. The second is by direct statement, which we 
 may call preceptive revelation — not in prophecy, but 
 
Paul's epistle to philemon. 109 
 
 precept : the direct statement of revelation. The third 
 is by type — typical revelation — as in the ceremonies and 
 rites of the Old Testament, and also in some of its his- 
 torical personages. The fourth way is by illustration. 
 I draw a distinction between this and typical teaching. 
 Certain things are types ; other things are allegories. 
 Some things were not distinctly stated to be types of 
 Christ, which nevertheless we are justified in taking as 
 illustrations. This Epistle to Philemon I believe to be 
 an illustration of redemption. You can take the Epistle 
 to Philemon and preach from it Jesus Christ in all the 
 great features of redemption. I regard it as the most 
 remarkable Epistle in the New Testament, considering • 
 its brevity. 
 
 Now look. The sinner is the property of God. He 
 has fled from God, and is now under the curse of alien- 
 ation and separation. Not only so, but he has wronged 
 God, and robbed Him besides. The law of God pro- 
 vides no right of asylum for the sinner. He is the ab- 
 solute property of God — both a bond-slave and a crim- 
 inal. This ownership is not voided by the sinner's flight. 
 He may break the relationship he sustains to God, but 
 he cannot break the obligation. There is but one thing 
 conceded to him — that is, the right of appeal. He may 
 run to Christ, who is the partner of God, and through 
 His intercession seek mercy. Jesus receives him. He 
 comforts him. Not only so, but He manumits him by 
 adoption — begets him in bonds as His own son. And 
 then He sends him back to the Father to be received 
 as Himself, and He says : " If he hath wronged Thee, 
 or oweth Thee aught, put that on My account"; and 
 with His own signature, written in blood. He says : " I 
 will repay." Not only this : We have the abundance of 
 grace indicated to us in the illustration — "Knowing that 
 Thou wilt also do more than I say." The reception of 
 
no A COLLEGE OF COLLEGES. 
 
 the sinner is exceedingly abundant — more than he can 
 ask or think. 
 
 Let me read a verse which seems to me specially to 
 indicate the illustrative power of this Epistle. It is the 
 loth : "I beseech thee for my son Onesimus, whom I 
 have begotten in my bonds." Here we see Christ the 
 precator, or intercessor. " Whom I have begotten in my 
 bonds." Here he is the genitor, or begetter. " Which in 
 time past was to thee unprofitable, but now profitable to 
 me and to thee : whom I have sent again." The sinner 
 comes back to Christ a redeemed soul, to God the 
 Father. " Thou therefore receive him, that is, mine own 
 bowels.'' See the identification of Christ with the sinner. 
 "Whom I would have retained with me .... but without 
 thy mind would I do nothing." See the identification of 
 God with Christ. Now read these verses — the 15th to 
 the 2 1 St — carefully over again, and observe their signifi- 
 cance in this connection. 
 
CHAPTER XI. 
 
 MODES OF SANCTIFICATION. 
 
 Address by Prof. Henry Drummond — The Pursuit of Holiness- 
 Futile Schemes— A Simple and Certain Method — Proximity to 
 Christ — Cause and Effect — Consequences of Standing in His 
 Presence and Reflecting His Image — Changes Produced in Human 
 Character. 
 
 God is all for quality ; man is for quantity. But the 
 immediate need of the world at this moment is not more 
 of us, but, if I may use the expression, a better brand of 
 us. To secure ten men of an improved type would be 
 better than if we had ten thousand of the average Chris- 
 tians distributed all over the world. There is such a 
 thing in the evangelistic sense as winning the whole 
 world and losing our own soul. And our first consider- 
 ation is our own life — our own spiritual relations to God 
 ■ — our own likeness to Christ. And I am anxious for a 
 few moments to-night to look at the right and the wrong 
 way of becoming like Christ — of becoming better men : 
 the right and the wrong way of sanctification. 
 
 One of the futile methods of sanctifying ourselves is 
 trying — effort — struggle — agonizing. I suppose you 
 have all tried that, and I appeal to your own life when 
 I ask if it has not failed. Crossing the Atlantic the other 
 day, the Et7-uria, in which I was sailing, suddenly 
 stopped in mid-ocean — something had suddenly broken 
 down. There were a thousand people on board that 
 ship. Do jrou think we could have made it go on if we 
 had all gathered together and pushed against the sides 
 or against the masts ? When a man hopes to sanctify 
 
 (III) 
 
tI2 A COLLEGE OF COLLEGES. 
 
 tiimself by trying, he is like a man trying to make 
 the boat go that carries him by pushing it — he is like a 
 man drowning in the water and trying to save himself 
 by pulling the hair of his own head. It is impossible. 
 Christ held up that mode of sanctification almost to ridi- 
 cule when He said : " Which of you by taking thought 
 can add a cubit to his stature ? " Put down that method 
 forever as being futile. 
 
 Another man says : " That is not my way. I have 
 given up that. Trying has its place, but that is not 
 where it comes in. My method is to concentrate on 
 some single sin, and to work away upon that until I 
 have got rid of it." Now, in the first place, life is too 
 short for that process to succeed. Their name is legion. 
 In the second place, that leaves the rest of the nature 
 for a long time untouched. In the third place, it does 
 not touch the seed or root of the disease. If you dam 
 up a stream at one place, it will simply overflow higher 
 up. And for a fourth reason : Religion does not consist 
 in negatives — in stopping this sin and stopping that sin. 
 
 Another man says : " Very well ; I am not trying to 
 stop sins in succession ; but I am trying to copy the 
 character of Christ, bit by bit, point by point, into my 
 life." The difficulty about that method is, that it is 
 mechanical. It makes an overbalanced life ; and there 
 is always the mark of the tool about such a life — about 
 such a nature. It is like a wax-flower as compared with 
 a natural flower. 
 
 There is another method. I suppose you have all 
 tried it. I have. It is to get a book of blank paper 
 and make columns for the days of the week, and 
 then put down a list of the virtues with spaces 
 against each for marks, and then follow it up with a great 
 many rules, and determine to live by rule. You remem- 
 bar that is how Franklin did ; and I suppose that many 
 
MODES OF SANCTIFICATION. II3 
 
 men in this day, and perhaps many men here, could tell 
 how they had hung up in their bedroom, or laid away in 
 their secret drawers, the rules they had drawn up for 
 themselves. Again I appeal to life. You bear me wit- 
 ness that that method failed. And it failed for very 
 matter-of-fact reasons — likely because you forgot the 
 rules. As a matter of fact, that is a false method of 
 sanctification, and, like all the others, must come to 
 nothing. 
 
 All these methods that I have named are perfectly 
 human, perfectly natural, perfectly ignorant, and per- 
 fectly futile. I do not say we must abandon them ; but 
 they are futile to accomplish the real end that we seek. 
 Now, what is the true method ? There is one method 
 which is as simple and effectual as the others are com- 
 plicated and useless. It is laid down in a single verse in 
 the Bible ; and it is so practical that any man can apply 
 it to his own life, and as certain in its action as a law of 
 Nature. It is a case of cause and effect. The verse I 
 speak of is in 2d Corinthians ; and I shall read it from 
 the immensely improved text in this instance of the 
 Revised Version — the 18th verse of the 3d chapter of 
 2d Corinthians : "We all, with unveiled face, reflecting 
 in a mirror the glory of the Lord, are changed into the 
 same image from glory to glory even as by the Lord, the 
 Spirit." 
 
 Observe: "We are changed." The mistake we have 
 been making is that we have been trying to change our- 
 selves. That is not possible. We ai-e changed into the 
 same image. Now, if we are to get the benefit of the 
 relief that these words ought to give to the man who has 
 been spending half his life and half his nights in a fren- 
 zied struggle for holiness without having fulfilled the 
 neressary conditions, let us carefully mark the condition 
 demanded here. For that condition being fulfilled, we 
 
114 A COLLEGE OF COLLEGES. 
 
 are infallibly changed into the same image. The con- 
 dition is that we reflect in a mirror the glory of Christ. 
 That condition I shall speak of in a moment ; but one 
 word requires an explanation in passing. " Reflecting 
 in a mirror the glory of the Lord." What is the glory 
 of the Lord ? The word " glory " suggests effulgence — 
 radiance. It recalls the halo that the old masters 
 delighted to paint around the heads of their saints and 
 Ecce Homos. But this is all material. What does that 
 halo, that radiance, symbolize ? It symbolizes the most 
 radiant and beautiful thing in man, as in the Man Christ 
 Jesus ; and that is character. Character. The glory of 
 Christ is in character. I make a challenge. Does any 
 man know anything more glorious in man or in God 
 than character? God's name was His character — Him- 
 self. Do not be misled by the vagueness of that word 
 " glory " in modern usage. We lose the force of it 
 because we do not employ the word in current speech. 
 When it is in your mind, substitute " character " for 
 " glory." " We all, with unveiled face, reflecting in a 
 mirror the character of Christ, are changed into the 
 same image from character to character " — from the char- 
 acter a little better to the character a little better still, 
 the character getting nobler and nobler by slight and 
 imperceptible degrees. Now, may I read that verse once 
 more with all these meanings brought out ? " We all, 
 with unveiled face, reflecting in a mirror the character 
 of the Lord, are changed into the same image from char- 
 acter to character." 
 
 How to get the character : Stand in Christ's presence 
 and mirror His character, and you will be changed in 
 spite of yourself, and unknown to yourself, into the 
 same image from character to character. Every man 
 here is a reflector. That is the principle upon which 
 this is based. In your face you reflect your nationality. 
 
MODES OF SANCTIFICATION. IIS 
 
 I ask a man a question, and I find out in ten seconds 
 whether he is a Northerner, or a Southerner, or a Cana- 
 dian, or an Englishman. He has reflected in his very 
 voice his country. I ask him another question, and an- 
 other, and another, and I see reflections flit over the 
 mirror from all points of the compass. I find out in five 
 minutes that he has a good mother. I see reflected in a 
 mirror that he has been reading Herbert Spencer, and 
 Huxley, and Darwin ; and as I go on watching him as 
 he stands and talks to me, his whole life is reflected 
 back from it. I see the kind of set he has been living 
 in — the kind of companions he has had. He cannot 
 help reflecting. He cannot help himself showing the 
 environment in which he has lived — the influences that 
 have played around him. As Tennyson says : " I am a 
 part of all that I have met." Now, we become like those 
 whom we habitually reflect. I could prove to you from 
 science that that applies even to the physical framework 
 of animals — that they are influenced and organically 
 changed by the environment in which they live. I shall 
 not take up your time with that now ; but you all know 
 how every man is influenced by the people and the 
 things that surround him. I remember two fellow-stu- 
 dents who lived for eight years together, and by the end 
 of that time they had become so like one another in 
 their methods of thinking, in their opinions, in their 
 ways of looking at things, that they were practically 
 one. When you asked a question it was immaterial to 
 v>'hich you addressed it, and when you made a remark 
 you knew exactly the impression it would make on both 
 of them. They had been changed into the same image. 
 There was a savor of Jonathan about David, and a savor 
 of David about Jonathan. You sometimes see husband 
 and wife, after a half century of fellowship, changed en- 
 tirely into the same image. They have gone on reflect- 
 
Il6 A COLLEGE OF COLLEGES. 
 
 ing one another so often — without trying, and perfiaps 
 even trying to prevent it — that they have become largely 
 made up of the same qualities and characteristics. That 
 is the grand doctrine of influence — that we become like 
 those whom we habitually associate with. 
 
 What, then, is the practical lesson ? It is obvious. 
 Make Christ your most constant companion. Be more under 
 His influence than under any other influence. My fel- 
 low-students, five minutes spent in the companionship 
 of Christ every morning — ay, two minutes, if it is face 
 to face and heart to heart — will change your whole day, 
 will make every thought and feeling different, will ena- 
 ble you to do things for His sake that you would not 
 have done for your own sake, or for any one's sake. 
 And the supreme and the sole secret of a sanctified na- 
 ture and a Christlike character and life, is to be ever 
 with Christ and reflecting Him — catching His nature, 
 His mind and spirit, insensibly and unconsciously, by 
 mere proximity and contagion. 
 
 You say, " How can a man make Christ, the absent 
 Christ, his most constant companion ? " Why ; friend- 
 ship is a spiritual thing. Think over it for a moment, 
 and you will find that your friend influences j'ou just 
 about as much in his absence as when he is with you. 
 Christ might have influenced us more, perhaps, if He 
 had been here, and yet I do not know. It would have 
 been an ineffable experience to have lived at that time — 
 
 " I think when I read that sweet story of old, 
 How when Jesus was here among men, 
 He took little children like lambs to His fold, 
 I should like to have been with Him then. 
 
 " r wish that His hand had been laid on my head, 
 That His arms had been thrown around me, 
 And that I had seen His kind look when He said, 
 ' Let the little ones come unto Me.' " 
 
MODES OF SANCTIFI CATION. II/ 
 
 And yet, if Christ were to come into the world again, 
 not ten of us probably would ever have a chance of 
 meeting Him. I have never seen mj- own Queen in our 
 little country of Britain. There are millions of her sub- 
 jects who have never seen her. And there would be 
 thousands of the subjects of the Lord Jesus who could 
 never get within speaking distance of Him if He came 
 to the world now. So you remember He said : " It is 
 expedient for you {not for Me) that I go away"; because 
 by going av/ay He could really be nearer to us than He 
 would have been if He had stayed here. It would have 
 been geographically and physically impossible for most 
 of us to have been influenced by His person had He re- 
 mained here. And so our communion with Him is a 
 spiritual companionship ; but not different from most 
 companionships, which, when you press them down to 
 the roots, you will find to be essentially spiritual. All 
 friendship, all love, human and Divine, are spiritual. 
 So that it is no difficulty in reflecting the character of 
 Christ that we have never been in visible contact with 
 Him. He does not appeal to the eye ; He appeals to 
 the soul : and is reflected not from the body, but from 
 the soul. The thing you love in a friend is not the 
 thing you see. I knew of a very beautiful character — 
 one of the loveliest characters which had ever bloomed 
 on this earth. It was the character of a. young girl. 
 She always wore about her neck a little locket, but no- 
 body was allowed to open it. None of her companions 
 ever knew what it contained, until one day she was laid 
 down with a dangerous illness, when one of them was 
 granted permission to look into the locket ; and she saw 
 written there : " Whom having not seen I love." That was 
 the secret of her beautiful life. She had been changed 
 into the same image. 
 Let me say a word or two about the effects which 
 
Il8 A COLLEGE OF COLLEGES. 
 
 necessarily must follow from this contact, or fellowship 
 with Christ. I need not quote to you the texts upon 
 the subject — the texts about abiding with Christ — " He 
 that abideth in Him sinneth not." You cannot sin when 
 you are standing in front of Christ. You simply cannot 
 do it. " Whosoever committeth sin hath not seen Him, 
 neither known Him." Sin is abashed and disappears in 
 the presence of Christ. Again : " If ye abide in Me, and 
 My words abide in you, ye shall ask what ye will, and it 
 shall be done unto you." Think of that ! That is an- 
 other inevitable consequence. And there is yet another : 
 " He that abideth in Me, the same bringeth forth much 
 fruit." Sinlessness — answered prayer — " much fruit." 
 But in addition to these things, see how many of the 
 highest Christian virtues and experiences necessarily 
 flow from the assumption of that attitude toward Christ. 
 For instance, the moment you assume that relation to 
 Christ you begin to know what the child-spirit is. You 
 stand before Christ, and He becomes your teacher, and 
 you instinctively become docile. Then you learn also 
 to become charitable and tolerant ; because you are 
 learning of Him, and He is " meek and lowly in heart," 
 and you catch that. That is a bit of His character being 
 reflected into yours. Instead of being critical and self- 
 asserting, you become humble and have the mind of a 
 little child. I think, further, the only way of learning 
 what faith is, is to know Christ and be in His company. 
 You hear sermons about the nine different kinds of 
 faith — distinctions drawn between the right kind of 
 faith and the wrong — and sermons telling you how to 
 get faith. So far as I can see, there is only one way in 
 which faith is got, and it is the same in the religious 
 world as it is in the world of men and women. I learn 
 to trust you, my brother, just as I get to know you, and 
 neither more nor less ; and you get to trust me just as 
 
MODES OF SANCTIFICATION. 1 19 
 
 you get to know me. I do not trust you as a stranger. 
 But as I come into contact with you, and watch you, 
 and live with you, I find out that you are trustworthy, 
 and I come to trust myself to you, and to lean upon you. 
 But I do not do that to a stranger. The way to trust 
 Christ is to know Christ. You cannot help trusting 
 Him then. You are changed. By knowing Him faith 
 is begotten in you, as cause and effect. To trust Him 
 without knowing Him, as thousands do, is not faith, but 
 eredulity. I believe a great deal of prayer for faith is 
 thrown away. What we should pray for is that we 
 should be able to fulfil the condition, and when we have 
 fulfilled the condition the faith necessarily follows. The 
 way, therefore, to increase our faith is to increase oui 
 intimacy with Christ. We trust Him more and more 
 the more we know Him. 
 
 And then another immediate effect of this way of 
 sanctifying the character is the tranquillity that it brings 
 over the Christian life. How disturbed and distressed 
 and anxious Christian people are about their growth in 
 grace ! Now, the moment you give that over into 
 Christ's care — the moment you see that you are being 
 changed — that anxiety passes away. You see that it 
 must follow by an inevitable process and by a natural 
 law if you fulfil the simple condition ; so that peace is 
 the reward of that life and fellowship with Christ. 
 Peace is not a thing that comes down solid, as it were, 
 and is fitted somehow into a man's nature. We have 
 very gross conceptions of peace, joy, and other Chris- 
 tian experiences ; but they are all simply effects of 
 causes. We fulfil the condition ; we cannot help the 
 experiences following. I have spoken about peace ; but 
 how about joy? If you turn to the 15th of John when 
 you go home you will see what I am about to tell you. 
 You will remember that when Christ gave His disciples 
 
120 A COLLEGE OF COLLEGES. 
 
 the Parable of the Vine, He said : " I will tell you why 
 I have told you that parable. It is that your joy might 
 be full." Did you ever notice that ? He did not merely 
 throw it into space as a fine illustration. It was not 
 merely a statement of the doctrine of the indwelling 
 Christ. It was that, but it was more. " These words 
 have I spoken unto you," He said, " that My joy might 
 remain in you, and that your joy might be full." That 
 is the way to get joy. It is to abide in Christ. 
 
 There, you see : Out of this simple relationship we 
 have faith, we have peace, we have joy. Many other 
 things follow. A man's usefulness depends to a large 
 extent upon his fellowship with Christ. That is obvious. 
 Only Christ can influence the world ; but all that the 
 world sees of Christ is what it sees of you and me. 
 Christ said : " The world seeth Me no more, but ye see 
 Me." You see Him, and standing in front of Him, reflect 
 Him, and the world sees the reflection. It cannot see 
 Him. So that a Christian's usefulness depends solely 
 upon that relationship. 
 
 Now, I have only pointed out a few of the things that 
 follow from the standing before Christ — from the abid- 
 ing in Christ. You will find if you run over the texts 
 about abiding in Christ, many other things will suggest 
 themselves in the same relation. Almost everything in 
 Christian experience and character follows, and follows 
 necessarily, from standing before Christ and reflecting 
 His character. But the supreme consummation is that 
 we are changed into the same image, " even as by the Lord 
 the Spirit." That is to say, that in some way, unknown 
 to us, but possibly not more mysterious than the doc- 
 trine of personal influence, we are changed into the 
 image of Christ. 
 
 I should just like to add, in drawing to a close, that 
 ±is method cannot fail. I am not setting before you an 
 
MODES OF SANCTIFI CATION. 121 
 
 opinion or a theory ; but this is a certainly successful 
 means of sanctification. " We all, with unveiled face, 
 reflecting in a mirror the glory of Christ (the character 
 of Christ) assuredly — without any miscarriage — vvitliout 
 any possibility of miscarriage — are changed into tlie 
 same image." It is an immense thing to be anchored 
 in some great principle like that. Emerson says : " The 
 hero is the man who is immovably centred." Get 
 immovably centred in that doctrine of sanctification. 
 Do not be carried away by the hundred and one theories 
 of sanctification that are floating about in the religious 
 literature of the country at the present time ; but go to 
 the bottom of the thing for yourself, and see the 
 rationale of it for yourself, and I think you will come to 
 see that it is a matter of cause and effect, and that if you 
 will fulfil the condition laid down by Christ, the effect 
 must follow by a natural law. 
 
 What a prospect ! To be changed into the same 
 image. Just think of that ! That is what we are here 
 for. That is what we are elected for. Not to be saved, 
 in the common acceptation, but " whom He did fore- 
 know He also did predestinate to be conformed to the 
 image of His Son." Not merely to be saved, but to he 
 conformed to the image of His Son. Conserve that princi- 
 ple. And as we must spend time in cultivating our 
 earthly friendships if we are to have their blessings, so 
 we must spend time in cultivating the fellowship and 
 companionship of Christ. And there is nothing so much 
 worth taking away from this conference as aprofounder 
 sense of what is to be had by living in communion with 
 Christ, and by getting nearer to Him. It will matter 
 much if we take away with us some of the thoughts about 
 theology, and some of the new light that has been shed 
 upon the text of Scripture ; it will matter infinitely 
 more if our fellowship with the Lord Jesus become a 
 6 
 
122 A COLLEGE OF COLLEGES. 
 
 little closer, and our theory of holy living a little 
 more rational. And then as we go forth, men will 
 take knowledge of us — not that we have been with 
 Mr. Moody, not that we have been with our fellow- 
 Christians at this conference at Northfield, but that 
 we have been with Jesus, and as we reflect Him upon 
 them, they will begin to be changed into the same 
 image. It seems to me the preaching is of infinitely 
 smaller account than the life which mirrors Christ. 
 That is bound to tell ; without speech or language — • 
 like the voices of the stars. It throws out its impres- 
 sions upon every side. The one simple thing we have 
 to do is to be there — in the right relation; to go through 
 life hand in hand with Him ; to have Him in the room 
 with us, and keeping us company wherever we go ; to 
 depend upon Him and lean upon Him, and so have His 
 life reflected in the fullness of its beauty and perfection 
 into ours. There was a famous sculptor in Paris who 
 executed a great work. It stands to-day in the Gallerie 
 des Beaux Arts. He was a great genius, and this was 
 his last work ; but like many a great genius he was very 
 poor, and lived in a small garret. This garret was his 
 workshop, his studio, and his bedroom. He had this 
 statue almost finished in clay, when one night a frost 
 suddenly fell over Paris. The sculptor lay on his bed, 
 with the statue before him in the centre of the fireless 
 room. As the chill air came down upon him, he saw 
 that if the cold got more intense, the water in the inter- 
 stices of the clay would freeze, and so the old man rose 
 and heaped the bed-clothes reverently upon the statue. 
 In the morning when his friends came in they found the 
 old sculptor d«ad ; but the image was saved ! That is 
 the greatest thing about you. Preserve that at any cost 
 — the image into which you are being changed by the 
 unseen Sculptor, who is every moment that you are in 
 
MODES OF SANCTIFICATION. 1 23 
 
 His presence working at that holy task. The work of 
 creation is not done. Geology is toiling to-day still at 
 the unfinished earth ; and the Spirit of God which 
 brooded upon the waters thousands of years ago, is busy 
 now creating men, within these commonplace lives of 
 ours, in the image of God. 
 
CHAPTER XII. 
 
 LOVE — THE SUPREME GIFT. 
 
 Address by Professor Henry Drummond — What is the Highest Good ? 
 — Faith Surpassed by Love — The " Fulfilling of the Law" — Love 
 Contrasted, Analyzed, and Defended — How to Get Love — Com- 
 panionship with Christ — An Eternal Possession-:— Love and Life. 
 
 Every one of you has asked himself the great ques- 
 tion of antiquity as of the modern world : What is the 
 summum bonum — the supreme good ? You have life be- 
 fore you. That is the burning question for you to face : 
 What is the supreme object of desire — the supreme gift 
 to covet ? We have been accustomed to be told that the 
 greatest thing in the religious world was faith. That 
 has been the key-note for centuries of the evangelical 
 religion ; and we have learned to look upon that as the 
 greatest thing in the world. Well ; we are wrong. If 
 we have been told that, we have been told wrong. I 
 have taken you in the chapter which I have read to-night 
 [I. Corinthians xiii.] to Christianity at its source ; and 
 there we have read, " The greatest of these is love." It 
 is not an oversight. Paul was speaking of faith just a 
 moment before. He says : " If I have all faith, so that 
 I can remove mountains, and have not love, I am noth- 
 ing." It is not an oversight ; and it is not prejudice. A 
 man is apt to recommend to others his own strong point. 
 Love was not Paul's strong point. There is a beautiful 
 tenderness which the observing student can detect as 
 Paul gets old — growing and ripening all through his 
 (124) 
 
LOVE — THE SUPa<EME GIFT. 1 25 
 
 character; but the hand that wrote, "The greatest of 
 these is love," when we meet it first, is stained with 
 blood. Nor is Paul singular in singling out love as the 
 summum bomtm. The three masters of Christianity are 
 agreed about it. Peter Sia5's : " Above all things have 
 fervent love among yourselves." And John goes far- 
 ther : " God is love." And you remember what Christ 
 Himself said about it : " Love is the fulfilling of the 
 law." Did you ever think what He meant by that ? In 
 those days men were working their passage to Heaven 
 by keeping the Ten Commandments, and the hundred 
 and ten other commandments which they had manufac- 
 tured out of them. Christ came and said : " I will show 
 you a more excellent way. If you do one thing, you 
 will do these hundred and ten things, without ever think- 
 ing about it — unconsciously. If you love, you will ful- 
 fil the whole law." And you can readily see for your- 
 selves how that comes to be. Take any of the command- 
 ments. " Thou shalt have no other gods before Me." 
 If a man love God, you will not have to tell him that. 
 Love is the fulfilling of the law. " Take not His name 
 in vain." He would never dream of taking His name in 
 vain if he loved Him. " Remember the Sabbath day 
 to keep it holy." He would be too glad to have a day 
 to meditate upon the object of his affection. Love 
 would fulfil aM these laws. And so, if he loved man, 
 you would never require to tell him to honor his father 
 and mother. He would do that without thinking about 
 it. It would be preposterous to tell him not to kill. He 
 would never dream of it. It would be absurd to tell 
 him not to steal. He would never steal from those he 
 loved. He would rather they possessed the goods than 
 that he should possess it. It would be absurd to tell 
 him not to bear false witness against his neighbor. If 
 he loved him it would be the last thing he would do, 
 
126 A COLLEGE OF COLLEGES. 
 
 And you would never have to tell him not to covet what 
 his neighbor had. He would be rejoicing in his neigh- 
 bor's possessions. So you see, " love is the fulfilling of 
 the law." 
 
 Now, Paul had learned that; and in this argument 
 which has been read this evening we have a most won- 
 derful account of the stimmum bonum. We may divide it 
 into three parts. In the beginning of this little chapter, 
 we have love contrasted ; in the middle of it, we have 
 love analyzed ; and towards the end of it, we have love 
 defended as the supreme gift. 
 
 Paul begins by contrasting love with other things 
 that men in those days thought much of. I shall not 
 attempt to go over those things in detail. They are 
 very obvious. He contrasts it with eloquence. How 
 many men covet eloquence ! — and what a noble gift it 
 is — the gift of playing upon the minds and souls and 
 wills of men — of moulding them. Paul says : " If I 
 speak with the tongues of men and of angels, and have 
 not love, I am become as sounding brass or a tinkling 
 cymbal." He contrasts it with prophecy. He contrasts 
 it with mysteries. He contrasts it with faith. He con- 
 trasts it with charity. Love is greater than faith, be- 
 cause the end is greater than the means. And love is 
 greater than charity, because the whole is greater than 
 a part. Love is greater than faith, because the end is 
 greater than the means. What is the use of having faith ? 
 It is to connect the soul with God. And what is the use 
 of being connected with God ? It is to become like 
 God. For " God is love." That is to say, faith is in or- 
 der to love. The end is greater than the means. Love, 
 therefore, obviously is greater than faith. It is greater 
 than charity, because the whole is greater than a part. 
 Charity is only a little bit of love, and there is a great 
 deal of charity without love. It is a very easy thing to toss 
 
LOVE — THE SUPREME GIFT. 1 27 
 
 a twenty-five-cent piece to a beggar. It is a very easy 
 thing to do that when the love is in withholding. We 
 purchase relief from the sympathetic feelings which are 
 aroused by the spectacle of misery, at the cost of a quar- 
 ter of a dollar. It is too cheap — too cheap for us, and 
 it is often too dear for the beggar. We must either do 
 more for him or less. Then Paul contrasts it with sac- 
 rifice and martyrdom ; and I beg the little band — sliall 
 I not say the large band ? — of missionaries (and I have 
 the honor to call some of you by this name for the first 
 time) — shall I not say to you missionaries, Remember 
 that though you give your bodies to be burned, and 
 have not love, it profits nothing — nothing ! You can 
 take nothing greater to the heathen than the impress 
 and reflection of the love of God upon your own char- 
 acter — nothing. That is the universal language. It 
 will take you years to speak in Chinese, or in the dia- 
 lects of India : from the day you land, that language of 
 love — understood by all, and eloquent to every one — 
 will be going forth from you, consciously or uncon- 
 sciously ; and it is the man who is the missionary, it 
 is not his words. In the heart of Africa, among the 
 great lakes, I have come across black men and women 
 who remembered the only white man they ever saw be- 
 fore — David Livingstone ; and as you cross his footsteps 
 in that dark Continent, you see men's faces light up as 
 they speak of the kind Doctor who passed there years 
 ago. They could not understand him ; but they felt 
 the love that beat in that great heart. They knew that 
 it was love — that that life was laying itself down for 
 Africa — although he spoke no word. Take into your 
 new sphere of labor where you are laying down your life 
 that simple charm, and your life must succeed. You can 
 take nothing greater. You may take every accomplish- 
 ment ; but if you give your body to be burned, and 
 
128 A COLLEGE OF COLLEGES. 
 
 have not love, it will profit you and the cause of Christ 
 nothing. 
 
 After contrasting love with those things, Paul in three 
 Verses, very short, gives us an amazing analysis of what 
 this supreme thing is. I ask you to look at it. It is a 
 compound thing, he tells us. It is like light. And as you 
 have seen a natural philosopher take a beam of light and 
 pass it through his crystal prism, and as you have seen it 
 come out on the other side of the prism broken up into 
 its component colors — red, and blue, and yellow, and 
 violet, and orange, and all the colors of the rainbow — so 
 Paul passes this thing, love, through the magnificent 
 prism of his inspired intellect, and it comes out on the 
 other side broken up into its elements, and in these 
 words we have the spectrum of love— the analysis of 
 love. Will you observe what these things are ? Will 
 you notice that they have common names — that they are 
 virtues which we hear about every day, they are things 
 which can be practised by every man in every circum- 
 stance of life ; and how by a multitude of small things 
 and ordinary virtues the supreme thing, the summum 
 bomcm, is made up. The spectrum of love has nine ele- 
 ments — nine colors^nine ingredients : Patience — " love 
 suffereth long." Kindness — " and is kind." Generos- 
 ity — " love envieth not." Humility — " love vaunteth not 
 itself, is not puffed up." Courtesy — love " doth not be- 
 have itself unseemly." Unselfishness — love " seeketh 
 not her own." Good temper — love " is not easily pro- 
 voked." Guilelessness — " thinketh no evil." Sincerity — 
 " rejoiceth not in iniquity, but rejoiceth in the truth." 
 Patience ; kindness ; generosity ; humility ; courtesy ; 
 unselfishness ; good temper ; guilelessness ; sincerity — 
 these make up the supreme gift — the stature of the per- 
 fect man. We make a great deal of peace with God. 
 God says much about peace on earth. " Good-will 
 
LOVE — THE SUPREME GIFT. I29 
 
 toward men." And you will observe that all these 
 things, all these virtues and graces, are in relation to 
 men — -in relation to life — in relation to the known to-day 
 and the near to-morrow, and not to the unknov/n eter- 
 nity. There is no time to do more than make a passing 
 note upon each of these ingredients. Love is Patience. 
 Love passive. The normal attitude of love — love wait- 
 ing to begin ; not in a hurry ; not petulant ; not hasty ; 
 calm ; composed — waiting to begin when the summons 
 comes, but meantime wearing the ornament of a meek 
 and quiet spirit. Kindness. Love active. Have you ever 
 noticed how much of Christ's life was spent in doing 
 kind things — in merely doing kind things ? Run over 
 it with that in view, and you will find that He spent a 
 great proportion of His time simply in making people 
 happy — in doing good turns to people. There is only 
 one thing greater than happiness in the world, and that 
 is holiness ; and that is not in our keeping — God re- 
 serves that to Himself ; but what He has put in our 
 power is the happiness of our fellow-creatures, and that 
 is to be secured by our being kind. After we liave been 
 kind — after love, after long waiting, has gone out into ac- 
 tion and done its beautiful work — we must then exercise 
 the third of these graces : go back into the shade again, 
 and say nothing about it. " Love vaunteth not itself, 
 is not puffed up." " Love vaunteth not." Generosity. 
 That is love in competition with others. Whenever you 
 have done a good turn — done a good work — you will find 
 other men doing the same kind of work. Envy them 
 not. Envy is a feeling of ill-will to that man who is in 
 the same line as ourselves — a feeling of ill-will — and we 
 hate ourselves for cherishing it. That will spring up 
 the moment you get to your field — be it in this land or 
 in any other land — unless you have learned generosity ; 
 to envy not. And then, after having learned that, you 
 6* 
 
130 A COLLEGE OF COLLEGES. 
 
 have to learn the further thing : to go into the shade^ 
 to hide, and not let your right hand know what your 
 left hand has done. Humility. Love hiding. " Vaunteth 
 not itself, is not puffed up." And the fifth ingredient is 
 a somewhat strange one to find in this summum bonum : 
 Courtesy — love in relation to etiquette. " Love doth not 
 behave itself unseemly." Politeness has been defined 
 as love in trifles. Courtesy has been defined as love in 
 little things. And the secret of politeness is to love. 
 Love cannot behave itself unseemly. You can take the 
 most untutored persons and put them in society, and if 
 they have love as a reservoir in their heart they will not 
 behave themselves unseemly. They simply cannot do 
 it. Carlyle said of Robert Burns that there was no truer 
 gentleman in Europe than the ploughman-poet. It was 
 because he lived to love everything — the mouse, and the 
 daisjr, and all the things, great and small, that God 
 made ; and so he could go into any society — into courts 
 and palaces — from his little cottage on the banks of the 
 Ayr. We heard the other day from one of the speakers 
 on this platform about the meaning of the word " gen- 
 tleman." It means a gentle man — a man who does 
 things gently, with love. " Love doth not behave itself 
 unseemly." Unselfishness. " Love seeketh not her own." 
 Observe : Seeketh not even that which is her own. In 
 Britain the Englishman is devoted to his rights. He 
 likes to stand up for his rights — his rights as a man, and 
 his rights as an Englishman. And I fancy you have the 
 same kind of patriotism. You stand up for your rights ; 
 and every man as an individual or as a citizen feels a 
 sense of property over what he calls his rights. It is the 
 privilege of that man to give up even his rights, if nec- 
 essary, for the sake of another. " Seeketh not her own." 
 It is easy to give up things that we are not quite certain 
 are our own • but the things that are obviously yours — 
 
LOVE — THE SUPREME GIFT. I3I 
 
 that are legally yours — that you have earned perhaps by 
 years of labor and sacrifice of trouble or money — to give 
 up those things which are your own, that is the hard 
 tiling. And yet the most obvious lesson of the Gospel 
 is that there is no happiness in having and getting, but 
 only in giving. I say, there is no happiness in having or in 
 getting, but only in giving ; and half the world is on the 
 wrong scent in the pursuit of happiness. They think it 
 consists in having and getting, and in being served by 
 others. It consists in giving, and in serving others. 
 And he that would be great among you, let him serve. 
 He that would be happy, let him remember that it is 
 more blessed — it is more happy — to give than to receive. 
 The next ingredient is also a remarkable one : Good 
 temper. " Love is not easily provoked." Now, we are 
 inclined to look upon bad temper as a very harmless in- 
 firmity. We speak of it as being a mere infirmity of 
 nature — not a thing to take into very serious account in 
 estimating a man's character — a kind of accident — a 
 matter of temperament, and so on. And yet here, right 
 in the middle of this anal3''sis of love, Paul plants that 
 thing ; and the Bible again and again comes to that 
 little infirmity, as we call it, and makes a great deal of 
 it. It is not a little infirmity to smile at. The peculiar- 
 ity of ill-temper is that it is the vice of the virtuous. It 
 is the one blot on an otherwise noble character. You 
 know men who are all but perfect ; and who would be 
 almost entirely perfect, but you say they are hasty — 
 they are touchy — they are ill-tempered. Now, there is 
 nothing that a Christian has to take more trouble to 
 eradicate forever from his being than ill-temper. It re- 
 quires the struggle of years — perhaps of a lifetime ; but 
 it has to be done. It has to be done. It is not to be 
 looked upon as an accident of temperament ; but it is a 
 sin — one of the blackest of all the sins. It is the symp- 
 
132 A COLLEGE OF COLLEGES. 
 
 torn of an unloving nature at bottom. A want of pa- 
 tience, — a want of kindness, — a want of generosity, — a 
 want of humility, — a want of courtesy, — a want of un- 
 selfishness — are all symbolized in one flash of evil tem- 
 per. It is the revelation of what is inside a man, and 
 therefore the man who has that must have his whole 
 nature s-(veetened. It is not enough to deal with the 
 temper. You must go to the root, and sweeten the 
 whole nature, and then temper will die away of itself. 
 But how can a man who has not had a victory over that 
 part of his nature have a part in God's people in this 
 world or in the next world ? How is it possible ? 
 Why : a man with a temper such as I have described 
 would make Heaven miserable for all the people who 
 are in it ; and except such a man be born again he can- 
 not enter into the kingdom of God. Christ says : " If 
 you offend one of these little ones, it were better for you 
 that a millstone were hanged about your neck and that 
 you were cast into the depths of the sea." That is to 
 say, it is the deliberate verdict of the Lord Jesus that it 
 is better not to live than not to love. // is better nnt to 
 live thaii not to love. I shall spend no time over the last 
 of these two virtues. Guilelessness. Courtesy is love in 
 society. Unselfishness is love denying. Good temper 
 is love restraining. Guilelessness is love believing. 
 And, Sincerity is love learning. Guilelessness is the grace 
 for suspicious people. " Thinketh no evil." The way 
 to win a man is to believe in him. That is the greatest 
 secret of the Christian worker. The way to elevate a 
 man is to believe in him and trust him. Love " think- 
 eth no evil" — imputes no motive — puts the best con- 
 struction on every action. What a delightful frame of 
 mind to live in ! And then love is sincere — wears no 
 mask. " Rejoiceth not in iniquity, but rejoiceth in the 
 truth"; rejoiceth not in our doctrine — in this church's 
 
LOVE — THE SUPREME GIFT. 1 33 
 
 doctrine or in that church's doctrine, in this ism or that 
 isni — but rejoiceth in the truth. 
 
 So much for this analysis of love. Now, my brethren, 
 the business of your lives is to fit these things into your 
 character. That is the supreme thing to which you have 
 to address yourselves : to learn love. And life is full of 
 opportunities for learning love. Every man and woman 
 every day has a thousand of them. The world is not a 
 playground ; it is a school-room : and its great lesson 
 that we are always to learn is the lesson of love in all 
 its parts. What makes a man a good football player ? 
 Practice. What makes a man a good artist — a good 
 sculptor — a good musician? Practice. What makes a man 
 a good athlete ? Practice. What makes a man a good 
 man ? Practice. Nothing else. There is nothing capri- 
 cious about religion. We do not get the soul in a dif- 
 ferent way — under different laws — from that in which 
 we get the body. If a man doesn't exercise his arm, he 
 gets no biceps muscle ; and if a man doesn't exercise his 
 soul, he has no muscle in his soul — no strength of char- 
 acter, no robustness. Love is not a thing of emotion 
 and gush. It is a robust, strong, manly, vigorous ex- 
 pression of the whole character and nature in its fullest 
 development. And these things are only to be acquired 
 by daily and hourly practice. Don't quarrel, therefore, 
 with your lot in life. Don't quarrel with the quality you 
 have of life. Don't be angry that you have to go through 
 a network of temptation — that you are haunted with it 
 every day. That is your practice, which God appoints 
 you. That is your practice ; and it is having its work 
 in making you patient, and humble, and sincere, and 
 unselfish, and kind, and courteous, and guileless. Don't 
 grudge the hand that is moulding the shapeless image 
 in you: it is growing more beautiful; and every touch 
 is adding to its perfection. Keep in the midst of life. 
 
134 A COLLEGE OF COLLEGES. 
 
 Don't isolate yourself. Be among men, and among 
 things, and among troubles, and amongst difficulties 
 and obstacles. (S^ 6i(bct eiu Saloitt fic^ in bcr ©ttHc, 3)o^ 
 ciu (Stjnvnctcv in bcm ©tvoui bcr 2Bc(t. You remember Goethe's 
 words: " Talent develops itself in solitude ; character in 
 the stream of life." " Talent develops itself in solitude " 
 — the talent of prayer, of faith. " Character in the 
 stream of life." That is where you are to learn 
 love. 
 
 How ? Now, how ? I might again go over all the 
 things I went over last Sunday night as the futile means 
 of becoming like Christ. We apply them all to love. 
 We strive for it. We brace our wills to get it. We 
 make laws for ourselves. And we pray for it. These 
 things will not bring love into our nature. Love is an 
 effect. It is a question of cause and effect ; and if you 
 fulfil the right condition, you must have the effect pro- 
 duced in you. Shall I tell you what the cause of love 
 is ? If you turn when you get home to the Revised 
 Version of the Epistles of John, you will find there these 
 words : " We love because He first loved us." " We 
 love " — not, " We love Him." That is the way the old 
 version has it, and it is wrong. " We love because He 
 first loved us." Look at that word "because." There is 
 the cause of which I have spoken. ^^ Because He first 
 loved us." The effect follows that we love Him — we 
 love all men. Our heart is slowly changed. Because 
 He loved us, we love. Contemplate the love of Christ, 
 and you will love Him. Stand before that,, and you will 
 be changed into the same image, from tenderness to 
 tenderness. There is no other way. You cannot love 
 to order. You can only look at the lovely object, and 
 fall in love with it. You cannot command yourself to 
 do it. And so look at the great sacrifice of Christ, as 
 He laid down His life all through life, and at His death 
 
LOVE — THE SUPREME GIFT. 1 35 
 
 upon the Cross of Calvary ; and you must love Him. 
 Love begets love. It is a process of induction. You 
 put a pie;e of iron in the mere presence of an electrified 
 body, and that piece of iron for a time becomes elec- 
 trified. It becomes a temporary magnet in the presence 
 of a permanent magnet, and as long as you leave the 
 two side by side, they are both magnets. Remain side 
 by side with Him who loved us, and gave Himself for us, 
 and you too will become a permanent magnet — a per- 
 manent attractive force ; and like Him you will draw 
 all men — be they white men or black men — unto you. 
 That is the inevitable effect of love. Any man who ful- 
 fils that cause must have that effect produced in him. 
 Gentlemen, give up the idea that religion comes to us 
 by chance, or by mystery, or by caprice. It comes to 
 us by natural law ; or by supernatural law, for all law 
 is Divine. Edward Irving went to see a dying boy once, 
 and when he entered the room, he just put his hand on 
 the sufferer's head, and said, "My boy, God loves 
 you," and went away. And the boy started from his 
 bed, and he called out to the people in the house, "God 
 loves me ! God loves me ! " One word ; one word ! 
 It changed that boy. The sense that God loved him 
 had overpowered him, melted him down, and begun the 
 making of a new heart. And that is how the love of 
 God melts down the unlovely heart in us, and begets in 
 us this nev creature, who is patient and humble and 
 unselfish. And there is no other way to get it. There 
 is no trick about it. Oh, truth lies in that !— we love 
 others, we love everybody, we love our enemies, because 
 He first loved us. 
 
 Now, lastly : I have a word or two to say about Paul's 
 reason for singling out love as the supreme possession. 
 Love defended or justified. It is a very remarkable rea- 
 son. In a single word it is this : it lasts. . It is a thing 
 
136 A COLLEGE OF COLLEGES. 
 
 that is going to last. " I,ove never faileth." Then Paul 
 begins again one of his marvellous lists of the great 
 things of the day, and exposes them. He i-uns over the 
 tilings that men thought were going to last — the things 
 that men accounted great ; and he shows that they are 
 all fleeting and transitory. He says : " Love never fail- 
 eth : but v\'hether there be prophecies, they shall fail." 
 It was the mother's ambition for a boy in those days 
 that he should become a prophet. For hundreds of 
 years God had never spoken by means of any prophet, 
 and the prophet was greater than the king. Men waited 
 for a prophet to appear, and hung upon his lips when 
 he did. Paul says : " Whether there be prophecies, they 
 shall fail." This book is full of prophecies. One by 
 one they have failed ; that is, having been fulfilled, their 
 work is finished except as evidences — as matters of in- 
 terest. Their work has failed. " Whether there be 
 prophecies, they shall fail " — they have nothing more to 
 do in the world except to feed a devout man's faith. 
 Then Paul talks about tongues. That was another thing 
 that was greatly coveted. " Whether there be tongues, 
 they shall cease." As \Ye all know, many, many cen- 
 turies have passed since tongues have been known in 
 this world. They have ceased. Take it in any sense you 
 like. Take it in its narrowest sense, which probably 
 was not in Paul's mind at all — languages in general. 
 Take the words in which these chapters were written — 
 Greek. It has gone. Take the Latin — the other great 
 tongue of those days. It ceased lo«g ago. Look at 
 the Indian language. It is ceasing. The language of 
 r^.y own Scottish Highlands is ceasing. The most pop- 
 ular book in the English tongue at the present time, ex- 
 cept the Bible, is one of Dickens' works — his " Pickwick 
 Papers." It is written in the language of London street- 
 life ; and experts assure us that in fifty years it will 
 
LOVE — THE SUPREME GIFT. 137 
 
 be unintelligible to the average English reader. Its 
 language is ceasing. Don't covet that. Then Paul 
 goes farther, and with even greater boldness he says : 
 " Whether there be knowledge, it shall vanish away." 
 And the wisdom of the ancients, where is it ? It is 
 already gone. A school-boy to-day knows more than 
 Sir Isaac Newton knew. His knowledge has vanished 
 away. You put yesterday's newspaper in the fire. Its 
 knowledge has vanished away. You buy the old edi- 
 tions of the great encyclopaedias for a few cents. Their 
 knowledge has vanished away. Look how the coach 
 has been superseded by the steam-engine. Look how 
 electricity — look how the telephone has come in and 
 put a hundred inventions aside. Ay, and they will have 
 their day and then vanish away. The greatest living 
 authority on electricity and on physics — Sir William 
 Thomson — said the other day in Scotland at a meeting 
 at which I was present : "The steam-engine is passing 
 away." " Whether there be knowledge, it shall vanish 
 away." At every workshop in America you will see out 
 in the back-yard a heap of old iron — a few wheels, and 
 a few levers, all rusty. Twenty years ago that was the 
 pride of the city. Men flocked in from the country to 
 see this great invention, and now it has been superseded 
 and has vanished away. And all the boasted science 
 and philosophy of this day will soon be old. It is not 
 going to last. My brother, it is not going to last. Let 
 us pursue it ; but let us not make it the chief thing. Let 
 us be humble with it when we get it, because it is tem- 
 porary. In my time in the University of Edinburgh, the 
 greatest figure in the faculty was Sir James Simpson, 
 the discoverer of chloroform. The other day, just before 
 I left Scotland, his successor and nephew, Professor 
 Simpson, was asked by the Librarian of the University 
 to go to the library and pick out the books on his sub- 
 
138 A COLLEGE OF COLLEGES. 
 
 ject (midwifery) tliat were no longer needed. And hi: 
 reply to the Librarian was this : " Take every bool 
 that is more than ten years old, and put it down inU 
 the cellar." Knowledge has vanished away. Sir Jamei 
 Simpson was a great authority ten years ago — twelve 
 years ago ; men came from all parts of the earth to con 
 suit him ; and the whole knowledge of that day, withir 
 that short period, is now consigned by the science o: 
 to-day to the cellar. How true are the words of Paul 
 " We know in part, and we prophesy in part." " We se« 
 through a glass darkly." Can you tell me anything thai 
 is going to last ? Many things Paul did not condescend 
 to name. He did not mention money, fortune, fame 
 but he picked out the great things of his time, and then 
 brushed them aside. A great many things that men 
 denounce as sins are not sins; but they are temporary 
 And that is a favorite argument of Paul's. He says 
 " The world passeth away." That is a great charge 
 against the world. There is a great deal in it that is 
 delightful and beautiful ; there is a great deal in it thai 
 is useful and pleasant ; but it passeth away — all that i; 
 in the world — the lust of the eye, the lust of the flesh 
 and the pride of life. But while the world passeth away 
 " he that doeth the will of God abideth forever." Anc 
 Paul's argument here again is precisely that all thes( 
 things are going to pass away, and therefore they an 
 not worth the entire life and the consecration of an im 
 mortal soul. Let the immortal soul give himself t( 
 something that is immortal ; and the only things tha 
 are eternal are these : " Now abideth faith, hope, love 
 and the greatest of these is love." You can see that thi 
 time will come when two of these things will perhapi 
 pass away. I do not know — v/e know so little about thi 
 conditions of life in the other world — but it seems to m( 
 as if there will come a time when faith shall vanish int( 
 
LOVE— THE SUPREME GIFT. I39 
 
 sight, and when hope shall vanish into full fruition. 
 Then there will be one thing left, and that is love. Covet 
 that everlasting gift — that one thing which is going to 
 stand out — that one coinage which will be current when 
 all the other coinages of all the nations shall be returned 
 from the bank of eternity. Covet that, my brothers, and 
 give yourselves to that. Put things in their proportion. 
 Put things in their proportion ; and let .the object of your 
 life be for yourself to have the character defended in 
 these words — and it is the character of Christ — borne 
 into your character, that you may be created into the 
 same image. I have said this thing is eternal. Did you 
 ever notice how John is continually associating love 
 and faith with eternal life ? I was not told when I 
 was a Sunday-scholar that " God so loved the world 
 that He gave His only begotten Son, that whosoever be- 
 lieveth in Him should have everlasting life." What I 
 was told, I remember, was that God so loved the world 
 that if I trusted in Him, I was to have a thing called 
 peace, or I was to have rest, or I was to have joy, or I 
 was to have safety. But I had to find out for myself 
 that whosoever trusteth in Him — that is, whosoever lov- 
 eth Him, for trust is only the means to the end — hath 
 everlasting life. The Gospel offers a man life. Don't 
 offer men a thimbleful of Gospel. Don't offer them 
 merely joy, or merely peace, or merely rest, or merely 
 safety ; but remember how Christ came to give men a 
 more abundant life than they had, and then you will 
 take hold of the whole of a man — you will give him a 
 bigger life, a fuller life-current, than the life he is living. 
 Then your Gospel will move him, if he has laid hold of 
 it. Instead of laying hold of a part of his nature, you 
 lay hold of the whole of his nature. Christ becomes to 
 him the Way, and the Truth, and the Life. Do you 
 want to know whether you are to live to-morrow ? Why 
 
140 A COLLEGE OF COLLEGES. 
 
 do you want to live to-morrow ? It is because there 
 some one who loves you, and whom you want to see t( 
 morrow, and be v/ith, and to love back. There is n 
 other reason why we should live on than that we lo\ 
 and are beloved. You see how the thing is eternal. Tli 
 moment a man has no one to love him, he commits su 
 cide. So long as a man has those who love him, an 
 whom he loves, he will live ; because to live is to lovi 
 It it be but the love of a dog, it will keep him in life 
 but let that go and he has no contact with life — no res 
 son to live. He dies by his own hand. You want t 
 live because you love, so that love is life. " Love neve 
 faileth." Life never faileth, so long as there is lovf 
 That is the philosophy of what Paul is showing us : wh 
 love should be the supreme thing — because it is goin: 
 to last. It is the eternal thing. 
 
 Now, gentlemen, I have finished. How many of yo 
 will join me in reading that chapter once a week for th 
 next three months ; then once a month for the followin; 
 three months ? I know a man v/ho did that, and i 
 changed his whole life. Will you do it ? It is for th 
 greatest thing in the world. Ay, you might begin b 
 reading it every day for a week — especially the verse 
 in the middle which describe the perfect charactei 
 " Love suffereth long, and is kind ; love envieth not 
 love vaunteth not itself." Get these ingredients fittei 
 into your life. Then everything that you do is eterna 
 I need not tell you that eternal life is not a thing tha 
 Vi'e are to get when we die. It is a thing that we ar 
 living now, and that we will have a poor chance of gel 
 ting when we die unless we are living it now. The lif 
 of love is an eternal life ; and there is no worse fate ca 
 befall a man than to live and grow old alone — unlovin: 
 and unloved. To be lost is to live in an unregenerat 
 condition, loveless and unloved ; and to be saved is t 
 
LOVE — THE SUPREME GIFT. 141 
 
 love — for God is love. So that this thing is worth doing. 
 It is worth doing ! It is worth giving time to. No man 
 can become a saint in his sleep ; and to fulfil the condi- 
 tion requires a certain amount of prayer and meditation 
 and time, just as improvement in any direction, bodily 
 or mental, requires a certain amount of preparation and 
 time. Address yourselves to that one thing, and have 
 this supreme thing engraven upon your character. You 
 will find as you look back upon your life that the mo- 
 ments that stand out above everything else are the mo- 
 ments when you have done things in a spirit of love. 
 "He that loveth is born of God"; and above all the 
 transitory pleasures of life there stand forward those 
 supreme moments when we have been enabled to do 
 unnoticed kindnesses to those around about us — things 
 too trifling to speak about, but they become a part of us. 
 I can remember them now. I have seen almost all the 
 beautiful things God has made ; I have enjoyed almost 
 every pleasure that God has planned for man ; and yet 
 I can look back, and I see standing out above all the life 
 that has gone four or five short experiences when the 
 love of God reflected itself in some poor imitation, some 
 small act of love of mine — and that is the thing that I 
 get comfort from now. When I think about my past 
 life, everything else has been transitory — has passed 
 away. But the acts of love which no man knows about, 
 or will ever know about — they never fail. And, my 
 brethren, in closing, let me remind you that in the book 
 of Matthew, where the great judgment day is depicted 
 for us in the imagery of One seated upon a throne and 
 dividing the sheep from the goats, the test of a man 
 then is not, " How have I believed ? " — but, " How have 
 I loved ?" The test of religion— the final test of relig- 
 ion — is not religiousness, but love. I say the final test 
 of religion at the great assizes is not religiousness, but 
 
r43 A COLLEGE OF COLLEGES. 
 
 love ; not what I have done — not what I have believed — 
 not what I have achieved — but how I have loved : ac- 
 cording to the number of the cups of cold water we 
 have given in the name of Christ. 
 
 " Oh, may I join the choir invisible 
 Of those immortal dead who live again 
 In lives made better by their presence." 
 
CHAPTER XIII. 
 
 DIVINE CHOICE OF INSTRUMENTS. 
 
 Address by Mr. D. L. Moody— The Mosaic Offerings— Small Gifts 
 Acceptable— The Heart Desired Rather than the Head — Foolish 
 and Base Things Used to Confound the Mighty — Moses and his 
 Rod — Other Scripture Instances — A Work for Every One. 
 
 I WANT to call your attention to a few things you will 
 tind in the 25th chapter of Exodus. I think this chapter 
 jught to be read with the 25th chapter of Matthew — the 
 parable of the talents. "And the Lord spake unto 
 Moses, saying, Speak unto the children of Israel, that 
 ;hey bring me an offering : of every man that giveth it 
 willingly with his heart ye shall take My offering. And 
 ;his is the offering which ye shall take of them : gold, 
 md silver, and brass." Notice ; if a man hadn't got 
 !^old, he brought silver. It was just as acceptable as if 
 le had brought gold. Gold has no value in Heaven. 
 They use it there to pave the streets with — better gold 
 han we have down here — transparent gold. God can 
 nake gold as easily as He can make dirt. He can make 
 I world of it. Gold has no value in His sight. But He 
 :nows that man has got his heart set on it ; and what 
 ie wants is what your heart is set on. If you love 
 lim, you will give Him everything. If a man hadn't 
 ;old, he could bring silver. It was just as acceptable 
 ,s if he had brought gold. If he had neither gold nor 
 ilver, he could bring brass ; and it was just as accepta- 
 ile as if he had brought silver or 9;old. I can imagine 
 ome nttan coming up with an oTering of brass, and an- 
 
 (143) 
 
144 A COLLEGE OF COLLEGES. 
 
 Other man says : " What are you bringing brass for ? ' 
 " Because I have got no silver or gold." " Well ; but i 
 won't be acceptable." Don't you believe it ! If yoi 
 bring it with your whole heart, it is just as acceptable 
 as if you brought gold. "And blue, and purple, anc 
 scarlet, and fine linen, and goats' hair." I have alway; 
 been glad the goats' hair was in there. Lots of peoph 
 haven't got gold, or silver, or brass, or fine linen; but thej 
 have got a few goats' hairs. A little child can bring i 
 handful of goats' hair, and it is just as acceptable as i; 
 it brought a bag of gold. I think I can see the wisdon 
 of the Almighty in this. Children like to be busy, anc 
 God wanted that ever)'' one should have something tc 
 do. "And rams' skins dyed red, and badgers' skins, anc 
 shittim wood ; oil for the light, spices for anointing oil 
 and for sweet incense ; onyx stones, and stones to be se( 
 in the ephod, and in the breastplate. And let therr 
 make Me a sanctuary, that I may- dwell among them." 
 
 I have read this portion of Scripture to-night that ] 
 might say a few words to some young men here whc 
 may feel that they haven't got any gift to work for God 
 Now, I feel more anxious for that class of people in this 
 country than for any other, because I believe they art 
 more numerous. There are thousands of men that woulc 
 become more useful in God's kingdom if they woulc 
 wake up to this fact : it isn't brains God wants ; it is th( 
 heart. It isn't the head God wants — it is the heart, i* 
 great many think they have got to have a great deal o 
 head-culture before God can use them. He wants th( 
 heart. When He wanted some one to take Elijah'; 
 place. He didn't take one of the prophets ; He went ou 
 among the oxen, and there he found Elisha ploughing 
 with his oxen, and He called him to take the place o 
 Elijah — the greatest prophet on the face of the earth 
 Elisha went right on with the work, and he fulfilled hi; 
 
DIVINE CHOICE OF INSTRUMENTS. 145 
 
 mission as well as Elijah did. And so you will find it 
 all through the Bible — God taking men who are willing 
 to give the heart. Paul says in ist Corinthians that 
 God uses the foolish things. We don't want the foolish 
 things — we want the wise, we want the great, we v/ant 
 the mighty ; but God uses the foolish things. And then 
 the next thing Paul says is that God uses the weak 
 things. We don't want the weak things ; we want the 
 strong. But when God has some great work to do, He 
 calls some weak man. If we had wanted to find a man 
 that would write a book to go all through the world, we 
 would have gone to Oxford or Cambridge ; but God 
 goes to Bedford Jail and takes Bunyan, and he writes 
 the " Pilgrim's Progress." God takes the foolish things, 
 the weak things, the base things. That is the thing we 
 want to learn. He takes the despised things — that the 
 proud and haughty world looks down upon, and scorns 
 and condemns. God takes them. And there is danger 
 that some of you college men will look down on some of 
 these base things, these weak things, these foolish things. 
 Paul goes a step farther, and says He takes " the things 
 which are not, to bring to naught things that are : that 
 no flesh should glory in His presence." Now, I tell 
 you, young men, if God is going to do the work, He is 
 not going to give you the glory. When you and I get 
 to the position that we are willing to give Him all the 
 glory, then He can use us. When a man is weak, then 
 he is strong. Then is when we have strength — when we 
 haven't any. That is just the time we lean on God's 
 arm, and know our need. There was once weeping in 
 Heaven. There was a sealed book, and there wasn't 
 one that could open that book. I see John looking at 
 one and another, to see is it a possible thing for any of 
 them to open the book. He looks at Abel. Abel has 
 been here ipur thousand years ; but he can't open tho 
 7 
 
146 A COLLEGE OF COLLEGES. 
 
 book. Is it possible tliat after being here four thousand 
 years he can't do this ? Yes. John looks at Enoch, who 
 was translated to Heaven without seeing death — of whom 
 the world was not worthy. No, Even Enoch is not 
 worthy to open the book. Now he looks upon Moses, 
 the father of the faithful— Moses, the great law-giver. 
 But even Moses isn't worthy to open the book. He 
 looks at Elijah, and Elisha, and Isaiah ; and among all 
 the prophets and patriarchs no one is worthy. And 
 some of the Apostles had got there — got there ahead of 
 John ; but not one of the Apostles was worthy to open 
 the book. John wept much ; and all at once one touched 
 him, and said : " Weep not. The Lion of the tribe of 
 Judah hath prevailed." And John looked, and saw the 
 lion as if it was a slain Lamb, and the Lamb came, and 
 took the book, and opened it. What is the lesson ? 
 When God wants some one to bring out the things of 
 Heaven, He takes a lamb. God uses the weak things. 
 When you and I are lacking in strength, in wisdom, or 
 in power, and feel that we are foolish and weak lambs, 
 then God can use us. I remember when I was in Scot- 
 land, some one sent me a book : " What is That in Thine 
 Hand ? " When I was preaching two or three times a 
 day, I hadn't time to read it, and threw it aside ; but 
 the title attracted my attention. I got hold of that tract 
 and read it through, and I have always been glad I did. 
 Moses thought God Almighty had mistaken his instru- 
 ment. He went on excusing himself, and said he was 
 slow of speech — he had an impediment in his speech. 
 But God said : " What is that in thine hand ? " He had 
 a rod in his hand, that he had cut to serve him as a sort 
 of cane out there in the desert, or a shepherd's staff. 
 There was nothing extraordinary about it. I suppose 
 he had cut the first stick he came across, and might 
 have cut a hundred better ones if he had looked arouad. 
 
DIVINE CHOICE OF INSTRUMENTS. 147 
 
 It was an old dried-up stick. God says : " What is that 
 in thine hand ? " " Nothing but a rod," says Moses. 
 Then God sent him out, right in the eye of an unbeliev- 
 ing world, and told him to go to Egypt and deliver three 
 million people with that old dried-up rod. Suppose he 
 Lad met one of your philosophers — one of your free- 
 thinkers. Suppose some one of that kind had met Moses, 
 and said : " Moses, where are you going ? " "I am going 
 to make Pharaoh let three million slaves go free." "Ah, 
 I suppose you know what that means. It will take a 
 mint of money, and the greatest war the world ever 
 saw." But there was no mint of money and no army — 
 nothing but one man with a rod. Holding that with an 
 iron grip, he was going to demand of the mighty Pharaoh 
 that he let the people of Israel go free. The skeptical 
 world would have thought he had gone clean mad, to 
 imagine he was going to succeed. " What are you going 
 to do it with, Moses ? " "I am going to do it with this 
 rod." " Yes," they would have said ; "he has certainly 
 gone out of his head." If it had been in our day, they 
 would have thought he could do nothing without shot 
 and shell, and trains of artillery. Men know a heap too 
 much sometimes. Look at Moses as he started out in 
 Egypt forty years before. He wasn't fit for God to 
 work with. He wasn't good for anything. And you 
 may get all the wisdom in all these colleges and univer- 
 sities, and if you haven't got the Spirit of God in you, 
 you will not be good for anything. I'd rather have 
 Moses' old rod than a whole crowd of you. But now 
 Moses has been forty years with God, and God has been 
 teaching him wonderful things ; and he goes down and 
 stands before the king — tells the proud, haughty-looking 
 king that he must let the children of Israel go free, for 
 God demands it. " Who is your God ? Who is God, 
 that I should obey Him?" "He is the God of this 
 
148 A COLLEGE OF COLLEGES. 
 
 rod," says Moses. "Your God, the God of that old 
 dried-up stick! I don't fear you." But Moses hasn't 
 gone a great way till he stretches that old rod out over 
 the waters of Egypt, and turns them into blood. It has 
 become a very serious thing. Nobody can get a drink 
 of water. Who is going to drink bloody water ? The 
 river is full of blood — blood all over the nation. Well ; 
 this man suddenly becomes the most important man in 
 all Egypt. The king sends for him, and asks him to 
 take the plague away. With his rod he does it. Again 
 Moses demands of Pharaoh that he let the children of 
 Israel go, and threatens a plague of frogs. Says the 
 king : " I am not afraid of frogs." " Ah, but there will 
 be so many of them, you will not know what to do." 
 The frogs came — so many that the king couldn't take a 
 step without stepping on a frog, and they got into his 
 ovens and troughs — frogs, frogs, frogs ! — until at last he 
 got tired, and was glad to have the rod turned against 
 them. The old rod did the work very well. When the 
 children of Israel got to the Red Sea, and Pharaoh was 
 coming on with his host in the rear, all that Moses had 
 to do was to stretch out that rod, and the Red Sea sep- 
 arated, and they passed over dry-shod. When they 
 came near dying for want of water, all Moses had to do 
 was to strike the flinty rock, and the water gushed forth. 
 Why, dear friends, when God Almighty linked His power 
 with that rod, it became a rod that was worth more than 
 all the armies in the world. If God can use an old 
 dried-up, withered rod. He can use you and me. Some 
 of us are pretty dry, but God can use us. That is the 
 lesson we have got to learn. When we are weak, con- 
 temptible, base, obscure — when the world looks down 
 upon us — then is the time God can use us. One drop 
 of His power will move Heaven and earth. The same 
 power Moses had, you and I can have. 
 
DIVINE CHOICE OF INSTRUMENTS. 149 
 
 Another thing : Work with what you have got ; not 
 with what you haven't got. Moses hadn't any shot and 
 shell, or Damascus blades ; but he took his rod. Take 
 what you have. Take the gifts you have, and go right 
 out and go to work. Look into the Bible, and see how 
 God takes up the base things all the while. There is 
 Samson, going out to meet a thousand Philistines with 
 a jaw-bone of an ass. Nothing weaker than that ! — very 
 contemptible ! But he routs them hip and thigh — puts 
 the whole crowd of them to flight. It wasn't Samson — 
 it wasn't the jaw-bone ; they are nothing ; but it was 
 the God of Heaven that worked through him. Oh, men, 
 let us learn this lesson. Let us get our jav/-bone, and 
 go right to work. Let us get our rod, and go right to 
 work. You are not more contemptible than a rod — than 
 a jaw-bone. God can use you and me. That is the les 
 son. Look at Gideon. He had only an army of 32,000 
 men to meet a great host. And Gideon was no warrior. 
 He hadn't been schooled among military men. He 
 marshalled his army together, and found he had 32,000 
 men. I suppose he thought he hadn't men enough. But 
 the Lord says to him : " Gideon, here is your proclama- 
 tion. You have too many men for Me to work with. 
 Let all that are timid and afraid return and depart from 
 Mount Gilead." Then he had only 10,000 men. I sup- 
 pose Gideon thought the Lord had made a mistake, to 
 let those men go. I want to say, my brethren, I believe 
 the Church of God would be stronger every way if it 
 could get all the timid people and all the doubters to 
 go back to the rear. Well ; these men got out of dan- 
 ger. They were glad to get home to their wives and 
 mothers. Then the Lord says : " Gideon, you have got 
 too many men now. You will be taking the glory to 
 yourself. Take them down to the water, and every man 
 that laps as a dog laps, take him out from the rest ; and 
 
150 A COLLEGE OF COLLEGES. 
 
 when you have gathered all the men of that kind, take 
 them." So they go down to the water, and 9,700 men 
 lie down to drink, and that is the last we ever see of 
 them. They are there yet, for all I know. Gideon just 
 took those 300 men, and they surrounded the camp of 
 Midian. What did they take? Pitchers. Who would 
 think of going out to meet an army with pitchers ? "But 
 they went out witli lights in the pitchers, and they blew 
 their trumpets, and shouted : " The sword of the Lord 
 and of Gideon ! " Ah, that struck terror, and the enemy 
 fled away like chaff. It wasn't the sword of Gideon 
 only ; it was the sword of the Lord and of Gideon. And 
 the empty pitchers did the work very well. If God 
 could use an empty pitcher, He can use you and me, 
 can't He? If He could use the jaw-bone of an ass. He 
 can use you and me, can't He ? Come, young men, wil 
 you let God use you when you get home ? Never mincj 
 anything else you have got here, if you take away the 
 idea that God will use us if we give Him our whole 
 hearts. Just cultivate the heart. There are lots of peo- 
 ple whose heads grow bigger, but their hearts don't. A 
 man with a big head and a small heart is a curse to 
 any church, or any community. We want our hearts tc 
 grow. Look again — going on through history. Look 
 at David, undertaking to go out and fight Goliath. I 
 suppose David was under-size, and you know Saul was 
 above the general size. Saul looks down upon David 
 and says : " You are not able to go and fight this giant 
 You are but a youth." But David says : " God will help ' 
 me." And he says : "I wish you would let me have the 
 weapons I am familiar with." "What have you got?' 
 " I have got a sling.'' " What ! — a sling ? You, going 
 to meet that giant with a sling ! Well, then ; you will 
 have to put on my armor." So he gets the young man's 
 body all covered with armor ; but David finds it is too 
 
DIVINE CHOICE OF INSTRUMENTS. I5I 
 
 heavy, and has it taken off. God couldn't use him in a 
 heavy armor. " What are you going to use in the sling ? " 
 " Oh, some stones." "Why, you are mad, my boy." "Oh, 
 no ; I am all right if m.y God is with me. Tliat uncir- 
 cumcised Philistine is nothing in the sight of my God." 
 I see him pick five small stones out of the brook — that 
 was 'four too many. One in the sling was enough. The 
 giant looked down on him, and despised him. He was 
 one of the base things God uses. "What ! a sling? The 
 great giant of Gath going to be hurled outof existence 
 by a boy with a sling I " But David just took that stone 
 and put it into the sling, and down came the giant. The 
 sling did its work very well. So let us get our slings 
 and go about it. Joshua, you know, used rams' horns — 
 another base thing. I see the mighty army tramping 
 around the walls of that city, around and around ; but 
 at last when the time came, they shouted, and the walls 
 came tumbling down. Let us get our rams' horns ; let 
 us get our pitchers ; let us get our jaw-bones — or any- 
 thing. If God is in it, that is enough. I suppose Mr. 
 Oatts could tell you of a merchant in Glasgow who used 
 to preach wherever he thought he could do good. One 
 day he was talking about Shamgar. " Over the hill," 
 he said, " there came a man. He came near Shamgar, 
 and said : ' Shamgar, Shamgar, run for your life ! . Six 
 hundred Philistines are coming over the hill after you.' 
 But Shamgar said : 'They are four hundred short. I'll 
 take care of them.' He believed in Scripture, you see — 
 that one should chase a thousand. So he takes his ox- 
 goad and slays the whole six hundred." Let us take 
 the lesson. If you have got anything at all, lay it on the 
 altar. If it is brass, put that on. If it is silk, or fine 
 linen — if it is only a few goats' hairs, put that on. Say, 
 " Here I am. Lord, with my goats' hairs. Take me. I 
 want to have a hand in building up your kingdom. I 
 
152 A COLLEGE OF COLLEGES. 
 
 want to be used. Here am I. Send me." God will 
 send jfQU when your heart is right. There was Dorcas. 
 She had nothing but a needle ; but look at the millions 
 of needles she has put in motion. Look at the Dorcas 
 societies all over the world, sending out missionaries. 
 She took what she had, and laid it on the altar, and God 
 accepted it. And Dorcas has become famous all through 
 these centuries. "What is that in thine hand ?" Have 
 you got a needle — a dried-up stick — a jaw-bone of an 
 ass — a pitcher — an ox-goad ? It looks very base in the 
 sight of the world — very contemptible ; but God will 
 use it if it is consecrated to His service. Just say : 
 " Take it. Take me, and use me." 
 
 I want to say another thing. I have never seen a man 
 that has been successful in this work in this country or 
 any other country, who wasn't willing to do anything 
 that God has got for him to do. You will find that the 
 men that have worked their way up, and become emi- 
 nent and useful, were willing to begin down in the gut- 
 ters. They have been willing to work with few or 
 many — just wherever God put them. And I don't be- 
 lieve a man is fit for God's work if he has picked his 
 own field — if he looks out for some easy field. Men 
 that do that are good for nothing in God's work. Thou- 
 sands of men are willing to get on a platform and speak ; 
 but I tell you men are scarce that are willing to go down 
 in the gutter — that are willing to train a boy for eternity. 
 Men are very scarce that are willing to save a drunkard. 
 Plenty of men are willing to preach — to get on a plat- 
 form, and preach and exhort, and do that kind of work ; 
 but workers are very scarce who will labor with a drunk- 
 ard, or deal with men one at a time. Now my dear 
 friends, if you want to be used by God, don't you be 
 picking your field ; but say : " Here I am, Lord. Send 
 me where you will. Let me be among hewers of- wood 
 
DIVINE CHOICE OF INSTRUMENTS. I53 
 
 and drawers of water — anything, so that the temple of 
 God is being built." Work that you do in that spirit 
 isn't small. You can't touch God's work with the right 
 motive without touching Him, and you can't touch Him 
 without receiving virtue. It is impossible for a man to 
 touch God's work with the right motive without being 
 touched himself and blessed. You remember when Eli- 
 jah was on Carmel praying for rain, how he sent his 
 servant to see if there was any sign of rain. The serv- 
 ant came back and said there was no sign of rain. The 
 old man bowed his head, and prayed, and said : " Go 
 again, and look toward the sea." The servant came 
 back and said there was no sign. He just kept on pray- 
 ing, and sent the servant a third time, and a fourth time, 
 a fifth time, a sixth time. Still there was no sign. If 
 he had been a quick-tempered man, I suppose he would 
 have got out of temper. There was the sun burning 
 away, and the ground all cracked up. But the seventh 
 time the servant comes back, and Elijah asks him if 
 there is any sign of rain. He says, in a sort of indiffer- 
 ent way : " Well, yes. I don't know as it is much of a 
 sign. I saw a little cloud. It didn't amount to much. 
 It wasn't any bigger than a man's hand." " What do 
 you say? Saw a cloud 1 Saw a cloud coming up out 
 of the Mediterranean ? Saw a cloud ? " " Yes." " Well ; 
 go and tell Ahab to make haste and get out of the rain, 
 or he will have a good drenching before he gets home." 
 Perhaps a good many people were skeptical ; but in a 
 moment there was abundance of rain. The Almighty 
 was in that cloud. He sent that cloud. It came up in 
 answer to prayer, and God was in it, and that's enough. 
 Anything that God is in, don't you call it small. If God 
 calls you to take a little child and train it for His king- 
 dom, don't you think that is a small work. I remember 
 being a guest of a family a little while ago, and there 
 7* 
 
154 A COLLEGE OF COLLEGES. 
 
 was a young lady in the house. I said to her : " What 
 is your work ? " She said : " I have got a Sunday-school 
 class." Said I : " That is a grand thing for a young 
 Christian to begin with. I don't think you could do 
 better. I noticed you in the meeting to-day." " Yes ; 
 I was there." "I thought you had a Sabbath-school 
 class at three o'clock." " So I had." " Did you get any 
 one to take your place to-day ? Did you tell the super- 
 intendent you weren't going to be there?" "No, sir." 
 " Did you tell your class you weren't going to be there ? " 
 " No, sir." " How do you know they had any one to 
 teach them to-day ? " "I don't think they had, for I saw 
 most of our teachers at your meeting." " That is not 
 the way to do the Lord's work." "Well, Mr. Moody; 
 I have only five small boys and I didn't think it would 
 make any difference.'' My dear friends, don't think 
 lightly of it if you have " only five small boys." There 
 may be a Wesley in that class. There may be a Martin 
 Luther. There may be a Reformation slumbering in 
 one of those boys. There may be a preacher who will 
 go out and "Stir tens of thousands. When a man or 
 woman looks on God's work in that light, they ain't fit 
 for that work. Do you suppose Mrs. Wesley knew what 
 she was doing when she was training John and Charles 
 Wesle)' .' She might have thought her work very ob- 
 scure — that she wasn't accomplishing much. Probably 
 she never went on a platform in her life — never was in 
 a ladies' meeting. But she trained John and Charles 
 Wesley for a work which is now carried on by more 
 than a hundred thousand ministers. It is estimated 
 that twenty-five million people are adherents of that 
 one denomination. Look at the men blessed in that 
 denomination. Look at the people brought out in the 
 Methodist meetings. Think of the work she has done. 
 Eternity alone will tell what that woman has accom- 
 
DIVINE CHOICE OF INSTRUMENTS. 1 55 
 
 pushed. She has only been gone about a hundred and 
 fifty years ; but she has set a stream in motion that will 
 go on and brighten till the day dawn. It was a small 
 work — it might have been looked down upon while she 
 lived ; but in the sight of Heaven it was a mighty work. 
 Anything that God is in, don't call it small. Look at 
 that saint in Bethany. If they had had newspapers in 
 those days, and they had been told that something was 
 going to happen out in Bethany that day that should 
 outlive all the monuments that have been erected on 
 this earth — outlive the Caesars, and Alexander, and all 
 the mighty conquerors ; something that should be more 
 lasting than any marble, bronze, or granite ; why, what 
 a rush there would have been there of reporters. And 
 suppose they had seen Mary bring out her alabaster 
 box, do you suppose they would have put that in the 
 paper ? " Why ; the Jerusalem public wouldn't be inter- 
 ested in that. Our readers wouldn't care for that." 
 But have you ever thought, that thing has outlived all 
 the great men that have trod this footstool ? Kingdoms 
 have come and gone ; empires have risen and faded 
 away; men have reigned and gone down to their graves 
 and no one knows anything about them. But Mary of 
 Bethany is the best-known woman in history to-day. 
 Not a woman shines brighter. What did she do? She 
 Just took an alabaster box, and anointed Jesus Christ 
 for His burial. She just did that one thing. Now, we 
 are not told she was a gifted woman. We are not told 
 she was a cultured woman, We are not told she ever 
 stood on a platform and exhorted people, or ever lec- 
 tured. We are not told she was a strong-minded wom- 
 an — an advocate of woman's rights, or anything of that 
 kind. But there was one thing she could do. She 
 could sit at the feet of Jesus Christ, commune with 
 Him, catch His spirit, and break that alabaster box and 
 
156 A COLLEGE OF COLLEGES. 
 
 anoint Him. The fragrance of that ointment is in this 
 house to-night ; and there never was a night in the his- 
 tory of the world when it was better known than it is 
 known to-night. To the end of time that story shall be 
 told as a memorial of her. It has gone to the corners 
 of the earth. They say that story has been put into 
 350 different languages. What a monument ! And you 
 know the tribute Christ paid to that woman. It is this : 
 " She hath done what she could." That is enough. If 
 I could say what I would rather have said of me than 
 anything else when I go down to my grave, it would be 
 these words : " He hath done what he could." I'd 
 rather have that than a slab of pure gold reaching to 
 heaven. 
 
 Young men, let me urge you to do what you can. 
 God doesn't ask you to do what you can't do. "This 
 shall be said as a memorial of her : she hath done what 
 she could." Let us do what we can. Let us not be 
 seeking some high position; but let us get down at the 
 feet of the Master, and be willing to let God use us — to 
 let Him breathe His Spirit upon us and send us out to 
 His work. If you can't be a light-house, you can be a 
 tallow candle. I remember when I was preaching in a 
 log-house on the frontier, the announcement was made : 
 "Mr. Moody will preach at early candle-light." As 
 darkness grew over the road I would go to the old log 
 school-house. I would get there first. An old woman 
 would come in with one tallow dip, and she would set 
 this on end. It didn't give much light ; but if you had 
 nothing else, you would be glad of a tallow candle. The 
 next woman that would come would bring a light, and 
 stick that up on the desk. The next woman would bring 
 a lam p, and bring it out from under her shawl. Every one 
 brought alight with her, and before long we had plenty 
 of light. My friends, let eyery one of you bring your 
 
DIVINE CHOICE OF INSTRUMENTS. 1 57 
 
 light — be it large or small — and we will soon light up 
 this dark earth. Take what you have got, and do what 
 you can. I remember hearing of a man that had a 
 dream. He was one of those men that are ambitious to 
 d'; some great thing for the Lord ; but he had never 
 been successful. He was always trying to do some great 
 thing and never succeeded ; and I never saw a man to 
 succeed in my life that was all the time waiting to do 
 some great thing. One night this man dreamed that he 
 was taken to see a beautiful temple, built of polished 
 stones. It was all built with one exception : there was 
 one stone left out. Said he : "What is this stone left 
 out for?" "Ah," said the master-builder, "one of the 
 stones wanted some higher place, and so I left it out 
 entirely." The man woke up, and learned the lesson. 
 After that he was willing to go into any chink in the 
 temple. Let us do what we can. Let us not wait till 
 we get home — get to college — get to the seminary ; but 
 every day you will find something to do. I gave down 
 here in the Glen the other day this motto : " Do all the 
 good you can, to all the people you can, in all the ways 
 you can, as long as ever you can." 
 
CHAPTER XIV. 
 
 INDIA FOR CHRIST. 
 
 Address by the Rev. Jacob Chamberlain, M.D., D.D., of the Arcot 
 Mission, Madanapalle, India — Hindostan and its People — Lan- 
 guages, Religion and Morals — Caste and the Endowed Temples — 
 Methods of Missionary Work — Significant Admissions of Brah- 
 mins — Heathenism Crumbling — Inviting Opportunities — Three 
 Calls — History and Prophecy. 
 
 The world was never so open to evangelistic efforts of 
 every kind as at the present day. Never have there 
 been such evangelistic agencies, so organized, so pre- 
 pared, ready to push on into all the world. 
 
 It would be instructive to review the centuries from 
 the time when the echoes of our Saviour's last command 
 reverberated down from His ascension car. It would be 
 stimulating to see how wonderfully the doors of entrance 
 to all the nations have been opened during the lifetime 
 of some of us ; for those of us who are not yet very aged 
 remember well the earnest petitions that we used, in our 
 childhood, to hear in the monthly concerts that God 
 would open the doors for the missionary and the Gospel 
 to enter the then closed nations of the earth. Now the 
 door to every nation has been opened — opened? — they 
 have been torn from their hinges and trodden in the 
 dust and can never more be shut. 
 
 But time forbids our delaying to recall these cheering 
 providences of the past, or even to glance at the marvel- 
 lous openings now taking place in every missionary 
 country the world around. Our view this evening must 
 (158) 
 
INDIA FOR CHRIST. 1 59 
 
 be chiefly restricted to one missionary field and God's 
 marvellous doings in it, and the opportunity, unprece- 
 dented in the history of the world, for victorious service 
 there. Let us, however, on our way to that land, cast a 
 single glance at another field. 
 
 Have you heard the bugle-call from the Island Empire 
 of Japan, in that significant paper recently given to the 
 American churches through the religious press — a paper 
 signed by every missionary of the United Church of 
 Christ in Japan, in which they set forth the opportuni- 
 ties unfolding with such bewildering rapidity, and sum- 
 mon the Church of Christ to special united effort during 
 the remaining thirteen years of this century, and declare 
 their conviction that, if the Church of Christ seizes its 
 opportunities, that whole empire may be brought to 
 Christ before the year 1900 strikes on the clock of time, 
 and that then Japan will join its forces with those of the 
 other Christian nations for the conquest of Korea, 
 Siberia, and North China to the sway of the Prince of 
 Peace. 
 
 But I ask you to come with me now to the land of the 
 Ve'das, the land of the Ganges, to which I have given 
 more than a quarter of a century of my life, and discern 
 with me the on-coming conflict, nay, the conflict now at 
 its thickest, with its promises of glorious victory or of 
 direst defeat. " The watchman said, The morning Com- 
 eth — and also the night." 
 
 India is the horne of one-sixth of the whole human 
 race. Reaching as it does from the burning tropical 
 sands of Cape Comorin, within eight degrees of the 
 Equator, up 2,000 miles to the forever-frozen peaks of 
 the Himalaya Mountains on the north, and from Afghan- 
 istan on the west through 1,800 miles to Indo-China on 
 the east, we have a country that is inhabited by 252,000,- 
 000 of people. India is equal to about one-half of the 
 
l6o A COLLEGE OF COLLEGES. 
 
 area of the United States ; or to speak a little more accu- 
 rately, if you draw a line from Dakota south through 
 Texas, India is equal in size to that part of the United 
 States which falls eastward of that line — from Dakota to 
 Texas, from Maine to Florida— and it has five times the 
 population of the whole of the United States by the last 
 census. 
 
 The people of India are not a homogeneous people ; 
 not of one race or language. It is, for example, as if 
 you started in Spain to visit all Europe. Wishing to 
 talk to the inhabitants, you must talk first Spanish, then 
 Portuguese, then French, then Dutch, then German, then 
 Danish, then Swedish, then Finnish, then Russ, then 
 Polish, then Hungarian, then Bulgarian, Roumanian and 
 Servian, then Turkish, then Greek and Italian, and many 
 other languages. The people in Europe are as different 
 as their languages. There are forty languages spoken 
 in India ; many of them very ancient languages, very 
 highly wrought out and finely polished ; beautiful and 
 perfect vehicles for the presentation of Divine truth. 
 The Sanskrit, in which the V^das were written, the elder 
 sister of the Greek, rivals even that in fullness and 
 power and beauty, and that is still the language of rit- 
 ual in all India, being to the Hindus all that Latin is in 
 the Romish Church and even more. The people are as 
 different as their languages ; not of one cast of counten- 
 ance, not of one ethnological descent. 
 
 The religion of the people of India is one, as in 
 Europe in the time of Martin Luther. When Luther 
 was born there were in Europe many languages, many 
 kingdoms, many different races ; but Europe was of one 
 religion, with the exception of the Mohammedan con- 
 querors, who had conquered Turkey and still maintained 
 Mohammedanism. Thus it is in India. The religion of 
 India is Brahminism, or Hinduism, with the exception 
 
INDIA FOR CHRIST. l6r 
 
 of the descendants of the Mohammedan invaders of 
 some seven centuries ago. Of these 40,000,000 remain 
 in India still, and are Mohammedan, but the rest of the 
 people of India are Brahminists. Let me remind you 
 also, very brieflj^ of what Brahminism or Hinduism is. 
 With their ancient Vddas, the most ancient of which is 
 believed to have been written about the time of Moses, 
 they have many glimmerings of Noachic traditions, and 
 many pure and holy ideas. The V^das teach, in the 
 main, a true conception of God, and man, and sin, and 
 sacrifice. But though they have these ancient Vddas, 
 and these purer ideas of God ; as man wandered into 
 sin, farther away from God, there came later the teach- 
 ing and the practice of polytheism and idolatry, until at 
 last what there once was of light in Asia has become 
 darkness. The purer religion of the V^das degenerated 
 into polytheism and idolatry, and their purer morals 
 gave place to sensuality, corruption, and vice. I speak 
 on this matter as a physician who has treated many 
 thousands of patients, and mingled in their homes from 
 the highest to the lowest, from the Rajah on his throne 
 to the beggar in his hut, when I say that there is no such 
 thing as purity, or virtue, among them. And I have 
 this from the confessions of their best men. " Sir," said 
 a Brahmin with whom I was confidentially talking about 
 this, "sir, there is not a family among us that is not 
 tainted with the impure disease." Honesty in dealings 
 is scarcely known. Caveat emptor is the rule, for honesty 
 is not expected in trade, and no one is disappointed. 
 And as for the truth, although their ancient Vddas, 
 although their poets and sages, call on the people to 
 maintain truth as their choicest heritage, yet there is no 
 truth among the people. The proverbs of the people 
 tell what they are. A common proverb among the 
 Telugu people is, Unna marta cheppite ilru atsa rddu j 
 
l62 A COLLEGE OF COLLEGES. 
 
 i. e., " If a man tells the truth, the town will soon become 
 too hot for him." I was once preaching in a Telugu 
 city. It was the first time the Gospel was ever preached 
 there. I said to the audience which had gathered in the 
 street to hear me, that no matter what their religion 
 might be, all intelligent people admitted certain acts to 
 be sinful. I mentioned different acts, and then I came 
 to falsehood. As I went on expatiating upon that, the 
 audience, an educated audience, assented to what I said, 
 and admitted that lying was a sin. " But," said I, "you 
 Hindus tell a lie as often as you tell the truth." " What, 
 sir ! " said a Brahmin right before me, " do you say that 
 we Hindus tell a lie as often as we tell the truth ? " 
 "Yes," said I, intending to stand my ground. "Sir," 
 said he, "we Hindus tell ten lies for every truth we 
 utter." That time he certainly told the truth. 
 
 Hinduism has two chief bulwarks in this generation. 
 They are, caste and the endowed temples. Caste, you 
 know, is a religious distinction. It is not a social dis- 
 tinction, but one of birth ; for Brahma created each 
 caste by a different creation, they hold. The Brahmin 
 claims that he is holier than the rest ; and if we yield to 
 caste we must allow him to say to the rest : " Stand by 
 thyself, for I am holier than thou." If we give place to 
 caste, we can no longer proclaim : " As in Adam all 
 died, even so in Christ shall all be made alive," for they 
 hold that there were a dozen Adams. Caste is so firmly 
 rooted that I- have known of a Brahmin that died by 
 starvation, when there was food placed by his side for 
 him to eat, because, forsooth, that food was cooked by 
 one of a lower caste. " Better die," said he, "and reach 
 Heaven, than eat that food and live, and lose caste and 
 lose Heaven." Caste, then, is the adamantine chain 
 which Satan has wound around these people to hold them 
 back from embracing the truth. 
 
INDIA FOR CHRIST. 163 
 
 The second great bulwark which supports the system 
 is its myriads of Endowed Temples. From Cape 
 Comorin to the Himalaya Mountains, they dot every 
 hill-top and every plain, endowed in former ages with 
 rich lands — the choicest of the fields. All the revenues 
 of those lands go to the support of the priesthood, who 
 carry on the ceremonies of the temples. If Christianity 
 prevails, the Brahmins will cease to reap those revenues. 
 Therefore, like Demetrius of old, they call their fellow- 
 craftsmen together and say : " Sirs, by this craft we 
 have our wealth," and lock arms to defend their ancient 
 system against the missionary. I well remember what 
 was said to me after a discussion which we had — another 
 missionary and myself — in the Mysore country, in a city 
 v/here no missionary had been before, with the chief 
 priest of that region, the President of their Theological 
 Seminary, if I might use the term, for there were seventy 
 young Brahmins studying under him for the priesthood. 
 He, surrounded by his disciples, had come to meet us in 
 the market-place, and .we had had a discussion which 
 lasted hour after hour before the assembled multitude. 
 He had been pushed to the wall ; but at last, darkness 
 coming on, he said there was no time to discuss farther 
 then, but he would renew the discussion the next even- 
 ing if we were there. But he did not wait for the next 
 evening. At noon the next day, when all the people 
 were in-doors at their midday meal, he stole out of the 
 northern gate of the city, and, coming around through 
 the rice-fields and behind the trees to our tent, asked if 
 he might come in. "Certainly." " May I let down the 
 curtain of the tent ? " '' Certainly." " Is there any one 
 in hearing besides yourselves?" "No; all our people 
 are away at their dinner." 
 
 At once his whole mien and appearance changed, 
 " Sirs," said he to us, " what you said yesterday in the 
 
164 A COLLEGE OF COLLEGES. 
 
 market-place was utterly unanswerable. I did the bej 
 I could to defend my own position, surrounded as I wa 
 by my own disciples ; but I am not going to meet yo 
 again. What you said is so pure, so holy, so good, i 
 appeals so to the highest needs and desires of men, tha 
 it seems as if it must be Divine, it must be true. At a] 
 events, it is a better religion than ours. But, sirs, w 
 Brahmins cannot afford to let you succeed. Look a 
 our position. We reap the rich revenues from all thes 
 temples. We are treated as demigods by the people 
 At every festival we receive rich gifts. We are looke( 
 up to and worshipped. But let your system succeed 
 which teaches that there need be no human mediator 
 no mediator between God and man but Jesus Christ, an( 
 we Brahmins drop from our high pedestal down to thi 
 level of what we are worth, and you know v/hat tha 
 means as well as we do. We would have to come dowi 
 from our exalted position and mingle with the ignobli 
 throng. No, sir ! Your system is better than ours. I 
 is so pure, so holy, so good ; it appeals so to the highes 
 desires of the human soul, that it seems as though i 
 must be Divine ; but, sirs, we Brahmins can't afford t< 
 let you succeed. We have got to fight you." And figh 
 us they do. 
 
 How, then, is such a system, defended by the powe: 
 of caste and of an endowed priesthood, to be overcome 
 I cannot detain you to state at length the particulars o 
 our work. I must simply remind you that we mission 
 aries in India, as I trust everywhere, try to follow ou: 
 Master in the oral proclamation of the Gospel to tb( 
 people everywhere, carrying it to them in the highway; 
 and the byways, in their towns, their villages, their ham 
 lets ; at their markets, and their fairs. We take ou: 
 tent and pitch it by some central village, and preach ii 
 that and each of the surrounding villages within a radiu: 
 
INDIA FOR CHRIST. 165 
 
 of, say, three or four miles, making, perhaps, forty to 
 eighty villages, before moving our tent on to another 
 centre. 
 
 We go into the market-place, or some convenient 
 street, mount upon some platform, or cart, or pile 
 of building-materials, and gather the people together, 
 and preach to them of Christ and His salvation. In 
 our part of the country we gather them by the voice of 
 song. 
 
 The eighteen millions of Telugu people, among whom 
 I have labored for twenty-seven years, are a very mu- 
 sical people, and their language is a language of poetry 
 and song. They have old tunes by the hundred, not 
 like ours, but weird and sweet and pleasant, which they 
 have sung through twenty generations — sung to be sure 
 in the praise of their gods. But in the desperate con- 
 flict that is going on there between the powers of light 
 and the powers of darkness, we, anxious to seize .the 
 devil's choicest weapons to thrust him with, take these 
 old and dearly loved tunes of theirs and convert them 
 by marrying to them Christian words, and set them 
 afloat again through the country in tracts with the Gos- 
 pel message put into their style of poetry, and adapted 
 to their choicest tunes, with the name of the fitting 
 tune printed at the head of each of our songs of re- 
 deeming love. 
 
 They, curious to see how the new words fit the old 
 tune, will often sing and sing until they sometimes sing 
 the Gospel message into their understanding. They 
 sing away their prejudices, they sing the love of Christ 
 into their hearts, and thus led, come to Him and are 
 saved. 
 
 I will sing you one of those sweet tunes that linger on 
 the ear and prompt a repetition, which, with sweet Gos- 
 pel words, myself and native assistants have thus sung 
 
i66 
 
 A COLLEGE OF COLLEGES. 
 
 in hundreds of Hindu towns and villages. I will sing 
 it to the Telugu Christian words : 
 
 (Singing.)* 
 
 Refrain. 
 
 ^zM 
 
 
 "-t) 
 
 3==»= 
 
 -^■^ 
 
 -e-9- 
 
 Ni olia - ra - na - mu - le nam-mi - ti nam- mi - ti. 
 
 in^iii 
 
 s 
 
 y 
 
 Z^~J± 
 
 -^ s 
 
 Ni pa - da - mu - le . . . . bat - ti - ti bat - ti - ti. 
 
 ^3^^Fs' 
 
 j — ^-S -4-j 
 
 
 1. Dik - ki - ka ni ve tsak- ka - g4 rS. ve ? 
 
 . Ai - hi - ka suk-ka-mu nari - si - ti nit ya, 
 
 ^ 
 
 m 
 
 1 
 
 :=!- 
 
 ■^ — ^ — &■ 
 
 Mill - ki - li mrok-ku - du, mrok-ku - du, mrokku- du. 
 Ma - ha - hS. dio - hi - ni, dro - hi - ni, dro - hi- ni. 
 
 Rendered into the same metre in English, it is as fol- 
 lows : 
 
 Refrain : Thy refuge would I seek, blessed Jesus, blessed Jesus. 
 Thy mercy-giving feet would I clasp, blessed Jesus. 
 
 * As Dr. Chamberlain informs me that the Telugus have no sense of 
 time in music, this melody might equally well, and perhaps more 
 truthfully, have been arrangedwithout bars, rests, etc. Some ot the 
 notes are only approximate. It is impossible to depict the peculiar 
 CTooBing, quavering effect in black and whjte.-r-Ep. 
 
INDIA FOR CHRIST. 1 67 
 
 My only help art Thou. Wilt Thou not hear me ? 
 For on Thee, Thee alone, Thee alone, do I call. 
 Refrain : Thy refuge, etc. 
 
 The fleeting joys of earth have not I tasted ? 
 Traitor, I wandered far, wandered far, far from Thee. 
 Refraiti : Thy refuge, etc. 
 
 My own works, all so vile, filled with pollution, 
 I abhor, I renounce. Saviour, turn me not away. 
 Refrain ; Thy refuge, etc. 
 
 My nature so corrupt, canst Thou not change it ? 
 Ease my pain, O my God ! Save me. Lord. Save me now. 
 Refrain : Thy refuge, etc. 
 
 I well remember how, one time on a preaching tour 
 in the " regions beyond," we sang this song to call the 
 people together in the evening, in a native city where 
 they had never before heard of Jesus Christ. We sang 
 the refrain again and again. Some of the people caught 
 up the words and joined us in the singing. We preached 
 to them of this Jesus and His love and His redemption. 
 Singing the song again we v/ent back to our tents. In 
 the still night air, after we had retired to our beds, we 
 heard the same beautiful tune, and listening we caught 
 the words of the refrain : 
 
 " Ni charanamulfe nammiti, nammiti." 
 
 And then they took up the words of the song, 
 
 " My only help art Thou. Wilt Thou not hear me ?" 
 
 And on in the night, mingled with my sleep, I was con- 
 scious of hearing songs of redeeming love sung by Hin- 
 dus, who had that day, for the first time, heard of the 
 Redeemer, Jesus. 
 Thus with preaching and with song and with tract 
 
1 68 A COLLEGE OF COLLEGES. 
 
 and Scripture, scattered as \fe go, do we canvas th 
 country sowing the seed of the kingdom, and the seed i 
 taking root. We go over the ground again when abh 
 watering the seed already sown, and scattering anev^ 
 and the harvest in many places is already beginning t 
 appear. 
 
 We are reaching the people also by medical worl 
 You know that many of us missionaries in India ar 
 physicians as well as ministers. We have gathered i: 
 thousands from all the villages around, simply by th 
 knowledge that if they came their diseases would b 
 healed. They have come from hundreds, from thou 
 sands of towns and villages in all directions. Scared; 
 a day that we do not have those from more than a hun 
 dred miles away present in our dispensaries. They hea 
 the Gospel read ; they hear the proclamation of th^ 
 Gospel of Jesus Christ ; they listen as we raise the voic 
 of prayer to Him who made us and who can save us 
 they go back to their homes ; they take with them th 
 tickets on which are printed a concise statement o 
 Christian truth. They take these with them to thei 
 villages, and thus the truth is being scattered where w 
 have never set foot. 
 
 Our schools present the truths of Christianity. Hea 
 then pupils come to them with the understanding tha 
 they will study what the Christians do. Every one o 
 them studies the Bible, and so we initiate the youn: 
 into the pure teachings of the religion of Jesus. Thei 
 we have our caste-girls' schools, as you know, for — glor; 
 be to God ! — He has brought the mothers and the wive 
 and the daughters of America to the front, since first 
 went to India, to take hold of the work of lifting u] 
 their heathen sisters ; and we have these girls' school 
 now, which are filled with the highest caste of Hindi 
 young women. They all read the Bible, learn ou 
 
INDIA FOR CHRIST. 169 
 
 Christian hymns, study our catechisms, and come to a 
 knowledge of the truth in these schools ; and thus we 
 are reaching the secluded zenanas everywhere. And 
 then we have our Anglo-vernacular schools, a higher 
 grade of school, with which we reach young men pre- 
 paring for the universities, and help them on their way 
 in that. In every one of these schools the Bible is stud- 
 ied as a text-book in every class every day ; and to show 
 you how it works, let me give you a single incident. 
 
 In December, 1883, I received one day a very singular 
 petition. It came from Vayalpad, the county town of 
 the adjacent county. There were no Christians in that 
 county. The petition was brought to me by a special 
 messenger. It was signed by the chief men of that 
 Taluk town, not one of whom was a Christian. They 
 petitioned me to receive under my charge the Anglo- 
 vernacular school, which they had established the year 
 before for teaching their sons — to receive it under my 
 charge as a mission school, and to introduce the Bible as a 
 text-book in every class every day. 
 
 And that petition was signed by heathen. Not a 
 Christian was there ; not one lived in the town. Sur- 
 prised beyond measure, I went out at once to see them, 
 and see if they were in earnest. A meeting was sum- 
 moned of all interested in the school. I read this peti- 
 tion to them. I said : " Is this your wish ? It is signed 
 by a number of your people. The request is that this 
 school be received under my care, and that the Bible be 
 taught in every class every day. You know that I seek 
 your conversion to Christ. I make no secret of that. 
 It will be my aim to present the truth ; to present the 
 highest truth that man can conceive of, and with that 
 understanding, do you wish me to receive the school ?" 
 The head-master of the school, a Brahmin, not a Chris- 
 tian,- but who had himself been educated in a mission 
 8 
 
I/O A COLLEGE OF COLLEGES. 
 
 school, spoke first, telling of what he had learned in that 
 mission school, how he had learned to reverence the 
 Bible, and how anxious he Vi^as that these, his pupils, 
 should be under Biblical instruction. By experience he 
 knew what the Bible did for one. 
 
 Then a native judge, the judge of four counties, spoke. 
 He was a high-caste native gentleman, and finely edu- 
 cated. He could use the English language with as much 
 fluency as I could ; and yet he spoke in the Telugu lan- 
 guage, because he addressed the audience there assem- 
 bled. His speech was so remarkable that when I reached 
 home I wrote it down in English, and I must read it to 
 you now. He said : " My friends, I was not educated 
 in a mission school, but I have many friends who were, 
 and who studied the Bible daily in school. I have wit- 
 nessed its effects upon their lives. I have read the Bible 
 myself, privately, a great deal. I have come to know 
 the pure and beautiful system of morality it inculcates. 
 My friends, there is nothing in our V^das that can com- 
 pare with it, as I well know from careful examination. 
 Let your sons study the Bible. They need not become 
 Christians ; there is no compulsion about it ; the mis- 
 sionaries never force any one. But if you want your sons 
 to become noble, upright men, put this school under the charge 
 of the missionary, and have the Bible taught in it daily. It 
 will make your sons better men, and you will be the 
 happier parents. My friends, I have but one son, as you 
 know. On him all my hopes are centred. You know I 
 am able to send him where I please for his education ; 
 but I want him to be a noble, earnest man. I have, 
 therefore, sent him to the Madras Christian College to 
 be educated, and there he studies the Bible with the 
 missionaries every day. This tells you what / think of 
 the mission schools, and of the Bible. I have done." 
 That was the speech of a non-Christian Hindu. By 
 
INDIA FOR CHRIST. I/I 
 
 unanimous vote the school wns placed under my charge. 
 The Bible from that day was introduced in every class ; 
 taught by our catechists ; and as I examined the school 
 from month to month before I came home, I found there 
 was no lesson that was learned with more avidity, no 
 examination that was passed better, than the examina- 
 tion of those pupils, those heathen pupils, in the Bible. 
 And so we are reaching the young men of India But 
 notice : They seek, as did this Hindu judge, to obtain 
 the morality of the Bible, the nobility of character which 
 its precepts give, without embracing Christianity. They 
 forsake their old religion. They neglect their ancient 
 Scriptures. They sip at the fountain of the Bible, but, 
 alas ! they do not take the Jesus of the Bible to be their 
 Saviour. See you not the fearful danger that lies before 
 them ? 
 
 In the various ways of which I have now spoken, and 
 in others of which I have not time to speak, the thirty- 
 five different missionary societies laboring in India, with 
 their 658 ordained missionaries, have been diligently 
 working, sowing the seed, and preparing for the harvest. 
 The success already attained is not small in numbers ; 
 but what does it count among 252,000,000 of people ? It 
 is true that the Scriptures in twenty-five languages have 
 been scattered throughout the hundred thousand vil- 
 lages of India. These Gospels have gone into ten thou- 
 sand villages where there is no missionary, no native 
 assistant, and not a Christian. We have indeed done 
 something. We have made the people dissatisfied with 
 their own system, but we have not yet given them Christ. 
 Said a Brahmin to one of our missionaries out in the 
 farther corner of the field, who was visiting that village 
 for the third time in ten years : " Sir, why do you come 
 to us as you do ? You come just often enough to make 
 us dissatisfied with our old religion. You shake our 
 
172 A COLLEGE OF COLLEGES. 
 
 faith in our ancient gods. You do not come enough to 
 explain your religion to us, so that we can intelligently 
 embrace it. Either keep away entirely, or come and 
 biing us to your God and Saviour." And there was 
 truth in what he said. The mass of intelligent men all 
 through India have lost faith in their old religion, and 
 now Satan comes in to reap the harvest from the seed 
 that we missionaries have sown. They are dissatisfied 
 with their ancient system, and he brings in the books of 
 John Stuart Mill, Herbert Spencer, and Huxley, and 
 men of that class — yes, and of Bradlaugh and Madame 
 Besant, and of Voltaire and Thomas Paine. The writ- 
 ings of these are scattered all through India, and there 
 are presses running night and day, casting off pages by 
 the million for the poisoning of these awakened Hindu 
 minds. Anything opposing Christianity, no matter how 
 vile it be, will be published by them and scattered 
 through the country broadcast. The whole nation is on 
 the eve of coming out of Hinduism and going into — • 
 what? "Sir," said a Brahmin priest to me one day, 
 "Hinduism is going. What is to take its place?" I 
 met him on the road as I was rapidly riding twenty 
 miles from my station to perform a surgical operation. 
 Seeing me coming, looking intently at me as I ap- 
 proached, he held up his hands to arrest my progress, and 
 eagerly asked me : " Sir, are you the missionary doctor 
 from Madanapalle ?" "I am," said I. "Well, sir, v,rill 
 yoii please stop and let me talk with you a little? I 
 have come in on foot eighty miles to see you, and now 
 you are going by, away from your home. I know not 
 v/hen I could find you again. Will you please let me 
 have a little conversation with you ? " The Master's busi- 
 ness is always my business. I sprang from my horse, 
 and let him rest while we sat under a banyan-tree and 
 o:)nversed. "Sir," said he, "I have never seen a mis- 
 
INDIA FOR CHRIST. 1 73 
 
 sionary. I have never seen your Vdda. But one of our 
 townsmen went to your hospital and was healed, and 
 brought a ticket — a little ticket, which you give your 
 patients, on the back of which was printed a statement 
 of your religion.* That is all I have ever seen. He told 
 me what he had heard of your preaching at the hospital. 
 That is all I have ever heard of your religion. We 
 Brahmins have been reading that Gospel ticket. It has 
 shown us that Hinduism is not the complete soul-satis- 
 fying system that we imagined it to be. We have talked 
 it over. Sir, Hinduism is doomed. It must go by the 
 board. Now, I have come all this way to ask you, What 
 are you going to give us in its place?" There, seated 
 under the banyan-tree, I tried to tell him of the pure re- 
 ligion of Jesus Christ, which, I said, we were going to 
 give them in the place of Hinduism ; and as I talked 
 with him, suddenly my voice faltered, my tongue clung 
 to the roof of my mouth, cold sweat came out upon me. 
 
 * The printed hospital ticket referred to contains a statement of C hris- 
 tian truth, of which the following is a translation : " There is but one 
 true God. He creates, controls, and preserves all things that exist. He 
 is sinless : but we are filled with sin. He, to take away our sin, gave 
 His own Son Jesus Christ to come into the world as a Divine Re- 
 deemer. That Divine Redeemer, Jesus Christ, gave His life a pro- 
 pitiatory sacrifice for us ; and now, whoever believes in Him and 
 prays to Him will receive remission of sins and eternal life. This is 
 what the true V6da, the Holy Bible, teaches." On the back : "The 
 Telugu poet V6mana says : 
 
 "The soul defiled with sin, what real worship pays he ? 
 The pot unclean, the cookery who eats it ? 
 
 The heart impure, though it essays devotion, can duty receive it ? 
 Nay, nay ; be pure, O man ! 
 
 To give us this very purity of soul spoken of by your own poet, 
 our Divine Redeemer, Jesus Christ, came into this world. Believe 
 in Him." 
 
174 A COLLEGE OF COLLEGES. 
 
 I could not speak. Said I to myself : " Am I telling this 
 man true, or am I telling him false? Are we going to 
 give to India — to these teeming and now awakened mill- 
 ions — are we going to give them the religion of our 
 Jesus ? Or are we going to awaken them, and dissatisfy 
 them with their own system, and then leave them to 
 drift out into skepticism, or rationalistic Deism, or blank 
 Agnosticism ? That is what they are drifting to, and 
 that does not interfere with their caste, and the enjoy- 
 ment of the revenues of the Hindu temples. Shall we 
 let them go out into that realm of darkness ? Shall the 
 ruins of Hindu temples be built up into temples for Sa- 
 tan, or into temples for the Most High God ?" 
 
 There is a " tide in the affairs of men " in matters spir- 
 itual as well as temporal. That tide in India is now at 
 its flood. If it recedes, the advantages that we now 
 have will never again be offered. There is not a 
 province from Cape Comorin to the Himdlaya Moun- 
 tains where Hinduism stands firm, unshaken, on its 
 ancient basis. There is not a caste or a creed in all 
 India whose serried ranks do not show gaps made by 
 those who have deserted them and enlisted under the 
 banner of King Immanuel. The thirty-five missionary 
 societies now in India are coming together and locking 
 arms for the conflict. The strategic points all over India 
 have been gained. Plans for the final attack are ma- 
 tured. The enemy is awakening and dispirited. Already 
 do we see them on their citadels loosening the halyards, 
 prepared to let down the flag and surrender, if a vigor- 
 ous assault be made. But, alas ! our forces on the field 
 are still too weak to make that assault. We send back 
 an appealing voice to our home churches in all the lands 
 that support us, asking them to hasten on the reinforce- 
 ments, that the final assault may now be made. We 
 strain our ears to catch the reply. What is it that we 
 
INDIA FOR CHRIST. 175 
 
 hear ? " Hold on ! You are going too fast. The Church 
 at home cannot afford to let you advance any farther. 
 Hold what you have gained if you can ; but the Church 
 of Christ is too poor to let you go on to the final assault 
 for victory." O merciful Jesus ! is it thus that we, 
 redeemed by Thy precious blood — we for whom on Cal- 
 vary Thou didst cry in agony, " My God, why hast Thou 
 forsaken Me ? " — we, bought by the blood-sweat drops 
 in Gethsemane — is it thus that we show the measure of 
 our love to Thee ? 
 
 Oh, Church of the living God, awake ! — arise from 
 your lethargy, and spring forv/ard to the conflict. Give 
 your choicest sons, your loveliest daughters, to this war 
 of Immanuel. Consecrate to Him 3'our silver and your 
 gold. Fill up the mission treasuries to the overflow. 
 Let a shout go forth that shall leap over seas and conti- 
 nents, and reach the ears of your waiting hosts in those 
 distant lands. And what shall that shout be ? Shall we 
 catch the cry : " March onward ! Seize every point of 
 vantage. Call upon the enemy to surrender : Reinforce- 
 ments five thousand strong are on the way. Supplies in 
 abundance are coming. March on, and conquer the land 
 for Christ ! " This is the shout that we long to hear, 
 but it has not com.e. Shall it be long delayed ? 
 
 But I am asked : " Can the men and the sinews of war 
 for this stupendous battle be obtained?" When Lin- 
 coln, in the early days of the war, issued his call for 
 75,000 volunteers, the military officers in India by whom 
 v/e were surrounded said with a sneer : "Yes, your rail- 
 splitting President calls for 75,000 volunteers. We 
 would like to see him get them." And when the cable 
 told us that the roll of 75, 000 was filled — that word had 
 to be sent out to stop the enrolment, as so many more 
 offered — our military friends then said : "Yes ; but you 
 can't raise the money to put them into the field and pay 
 
1/6 A COLLEGE OF COLLEGES. 
 
 them." But the men and women of the North said ■ 
 " Send them into the field. We will raise the needed 
 funds." And right royally was the promise tulfilled 
 throughout the dark conflict. Brothers, we must have 
 an army of 75,000 to conquer India for Christ. The pri- 
 vates for the army we will enlist there. We must have 
 5,000 "West Point officers" within five years to lead 
 that army. They must be men from America and 
 Europe, trained for the conflict in the older Christian 
 lands. Young men, God calls for volunteers. You dare 
 not, you wish not to hold back when Jehovah summons 
 you. There has been no greater inspiration in this coun- 
 try than the springing forward within the past twelve 
 months of 2,500 young men and women in America 
 enrolling themselves thus as volunteers. But the faith- 
 less question is asked : " Is it possible for the Church to 
 send out and support such a great number of new 
 recruits?" That question is born not of faith, but of 
 fear. Behold God's triangle ! He has created the open- 
 ing by His marvellous providences. By His Spirit He 
 has called for these volunteers, and they have responded. 
 The apex of the triangle only needs the funds. The sil- 
 ver and the gold are the Lord's. God's triangle is never 
 incomplete. Vow your vow of service here to God. Go 
 to your homes and your churches, and tell them what 
 God has done for your souls — how He has given you 
 this glorious summons to His higher service. The con- 
 secration with which at His summons you have conse- 
 crated yourselves will prove contagious. " Holiness to 
 the Lord " is already beginning to be inscribed upon 
 even the bells of the horses among our millionaires as 
 well as among the poorer of God's flock, or all the signs 
 of the times are misleading. Prepare yourselves for the 
 conflict. Pack your trunks and bring them to the 
 wharf. Trust God to pay your passage and to support 
 
INDIA FOR CHRIST. 1/7 
 
 you in the field. I don't mean that you are to ignore 
 the Boards of Foreign Missions. By no means. They 
 are tlie best qualified judges of your fitness for the work. 
 If they find you fitted for such service, they dare not, in 
 the light that God has now let in upon His Church — 
 they dare not stand between you and Jehovah's marching 
 orders. Young men, in the name of our Immanuel, I 
 ring out the call for 5,000 volunteers for this glorious 
 warfare. 
 
 My friends, my coming to this conference was not of 
 viy planning. Other important work to the full for these 
 weeks had been, as I thought providentially, thrown be- 
 fore me, and I had undertaken to do it. God overruled. 
 Six days ago two of those appointments were unexpect- 
 edly and for good reason cancelled and placed at a latei 
 date, leaving this week entirely disengaged. " Now, you 
 will have a whole week for rest," said my wife. " Yes," 
 was my reply ; " unless God pitches in some other work 
 before me." It had hardly been said before a telegram 
 signed " D. L. Moody " was placed in my hands, asking 
 me to come and render service at this conference. I 
 placed the two things together. It was to me God's 
 call. I dared not disobey. Earnestly in prayer did I 
 seek to know from Him what message He would send 
 by me to this conference. I looked at the printed call. 
 My eye lighted at once upon the fact that it was not 
 alone for college students, but for Y. M. C. A. officers 
 and workers as well. As I thought and prayed, God 
 seemed to put three messages in my mind which He re- 
 quired me to deliver. Each day and hour since have 
 those messages been deeper impressed upon my soul. 
 The first I have delivered to you, young men. He sends 
 another. There are in India 60,000 young converts to 
 be trained for the work. They have not the life, the 
 energy, the spiritual earnestness for the work of saving 
 8* 
 
1/8 A COLLEGE OF COLLEGES. 
 
 Other souls that we have longed to see in them. Their 
 piety, their devotedness to Christ, we do not question. 
 But they have not inherited the capacity for organized 
 vigorous effort. They do not know how to touch their 
 fellows. Wc need in India the life, the fire, the method 
 Vv^hich the Y. M. C. A.'s are giving to the young men in 
 America. We need organized effort all along the line. 
 My second message, then, is to you, representatives of 
 the Y. M. C. A.'s here present. Will you help us win 
 India for Christ ? In our great cities there is abundance 
 of material to work upon and to work with. Our col- 
 leges, our universities, our schools, all give you abundant 
 scope. Send us out one of your best-trained general 
 secretaries — trained in the school of failure as well as in 
 that of success — that we may know that he will endure. 
 He need know no language but English ; for his labor 
 should be given to laying the foundations all through 
 India — not among Ihe people of one language^and for 
 such work the English is sufficient. Let him be a man 
 of experience, of spiritual power, of hopefulness, of tact. 
 With him send us five younger men to be general secre- 
 taries in the five capitals of India : Calcutta, Madras, 
 Bombay, Allahabad, Lahore. They will need to learn 
 each the vernacular of his Presidency. In those cities 
 they will find universities, colleges, high schools ; in all 
 of which there will be young men who can be grouped 
 together into Y. M. C. A.'s, using the English language. 
 With them can be joined in one common association the 
 many Christian young men who are engaged in business. 
 There can be branch associations, if found feasible, in 
 each of the colleges at these Presidencies. There need 
 also to be vernacular associations, to get hold of the 
 large number of young men who know only their native 
 tongues. For they too can be trained to do effective 
 work, if energized and inspirited by Y. M. C. A. methods. 
 
INDIA FOR CHRIST. IJg 
 
 It is not certain that in every one of these centres we 
 shall succeed ; but we cannot too soon make a trial. 
 Our failures in one place may teach us more than our 
 successes in others. There is no need for organizing 
 any new society to send these men forth. Let it be the 
 genuine outgrowth of Young Men's Christian Associa- 
 tion work here in America. Let each large city associ- 
 ation support its own representative in some foreign 
 field. Let those in one country be joined together under 
 one general superintendent, who will be supported by 
 contributions from all the associations. But I need not 
 mark out to you the plan. Yourselves will see it. As I 
 have indicated, the vast mass of our young men going 
 to foreign fields will be engaged in already existing 
 agencies. We must have some for this new auxiliary 
 corps in the army. 
 
 Mr. Moody, may I deliver the third message, which I 
 believe God has sent me here to give ? [Assent by Mr. 
 Moody.] There are in India thousands of graduates 
 from our universities every year ; hundreds of thousands 
 from our schools. All these know English. They can 
 be reached through the English language. They are 
 scattered all through India, three millions strong. Some 
 have read the Bible. All these have lost their faith in 
 Hinduism, or their faith is wavering. Let me give an 
 incident that will illustrate their position. When out 
 upon a tour in 1879, in a county where there was not a 
 Christian, a native official — high in office, in caste, in 
 social position, and in wealth — sent a message to me, 
 saying that he would like to see me privately for the 
 treatment of an ailment. At the appointed time he 
 came alone to my tent. To my surprise I found that he 
 had some trifling ailment, the treatment of which was 
 dispatched in a few moments. I wondered he had come, 
 until I found that he used the little ailment merely as a 
 
I So A COLLEGE OF COLLEGES. 
 
 cover. He wanted to talk with me about Christianity, 
 and, Nicodemus-like, he had come by stealth. He in- 
 troduced the subject himself. After an extended con- 
 versation on the character and claims of Jesus of Naza- 
 reth to be the Saviour of the world, he said to me in 
 substance: "Sir, I am not a Christian. I am still re- 
 garded as a devout Hindu. I still perform enough 
 Hindu ceremonies to avoid suspicion. But in my heart 
 I dare not deny the claims of the Bible. I see ihe fower 
 of Jesus Christ in the lives of His followers so distinctly that 
 I cannot deny His Divinity. He must be Divine, or He 
 could not work such a change in the lives of those who 
 become His disciples. He is not yet my Saviour. Caste, 
 wealth, position, family, all, hold me back. But even 
 now I never allow Him to be spoken against in my pres- 
 ence. I have long been reading the Bible in secret. 
 The more I read of Christ and ponder over His life and 
 teachings, and the power to conquer sin that comes from 
 embracing His religion, the more do I feel that in the 
 end I shall have to accept Him at any cost as my per- 
 sonal Saviour. But how can I do it, and bring ruin 
 upon my family ? " That was six or eight years ago. 
 He has not yet come to the Saviour. There are thou- 
 sands in this position all over India. They are not being 
 reached. It seems to us on the ground that a special 
 agency to reach these men is needed. Who can reach 
 them but a man of zeal, of energy, of indomitable will, 
 of inimitable tact, of sympathy, of personal magnetism — 
 full of love, filled with the Holy Ghost ? 
 
 Dwight L. Moody, do you not hear Jehovah's clarion 
 call to give at least one winter of royal service to India's 
 redemption ? In the name of the 650 missionaries strug- 
 gling on, bearing the burden and heat of the day — in 
 the name of the 700,000 Christian converts already gath- 
 ered, little folds scattered through the wilderness of 
 
INDIA FOR CHRIST. l8l 
 
 heathendom — in the name of the 3,000,000 young men 
 who know English, but who know not God — in the name 
 of the 250,000,000 of India's people who could be brought 
 to Christ were the 3,000,000 to be converted and go forth 
 as messengers of the Cross, I stand before you in this 
 waking vision and echo the call : " Come over into India 
 and help us." 
 
 With a bit of history, that is both history and proph- 
 ecy, I close. Five hundred years before Christ, India 
 was groaning under Brahminical sacerdotalism, priest- 
 craft, polytheism, idolatry, and caste. Buddha arose as 
 a reformer. With the modicum of truth which he pre- 
 sented to them, teaching them that there was one God, 
 that no human mediation was necessary between God 
 and man, that all men constituted one brotherhood, he 
 fired his disciples with zeal, and they went forth with 
 him to conquer India to their new-found faith. Kings 
 became the nursing fathers of the new religion. A prince 
 of the royal house of Magadhi, with his associates in the 
 work, went down through India, and crossed to Ceylon, 
 and all Ceylon was converted to Buddhism. Other dis- 
 ciples went around the northern end of the Bay of Ben- 
 gal and converted all Burmah to Buddhism. They 
 penetrated the jungles and climbed the mountains lying 
 between, and entered Siam, and all Siam and its mon- 
 arch embraced the faith of Buddha. TJiey climbed up 
 the ascents of the Himalaya Mountains, went through 
 Nepal, and all the Nepalese became Buddhists. They 
 climbed over the passes of the Himdlaya Mountains into 
 Thibet, and Thibet became and remains Buddhist. 
 They passed on into Siberia ; thej' crossed over into 
 China, and traversed that mighty empire, and two hun- 
 dred millicns of its people embraced their faith. Not 
 satisfied with these conquests, they took tlie shipping of 
 the day and crossed over to the Island Empire of Japan, 
 
1 82 A COLLEGE OF COLLEGES. 
 
 and the standard of Buddha was planted there. Let 
 this history be a prophecy and an inspiration to us. 
 Give us these men that we have asked for, that we may 
 use all the agencies God has put in our power. Then 
 may we, by God's blessing, bring India to Christ within 
 this our generation. The Hindu converts, touched by 
 the Divine fire, inspired by the love of Christ, will repeat 
 the history of the past ; but with new zeal, aided by a 
 power that Buddha's disciples knew not. Again will 
 they sweep through Nepdl and Thibet. Again will they 
 traverse Siberia to its northern limit, and sweep over 
 northern China. The Mohammedan population of India 
 thus converted, will in their new zeal sweep northward 
 and westward through Arabia and the Turkish Empire, 
 and bring their co-religionists to Christ. The Japanese, 
 now so rapidly and so grandly enlisting under the ban- 
 ner of Christ, having then through their vigorous home 
 missions completed the conversion of the islands of 
 Japan, will sweep across through Corea and on through 
 Siberia, to meet the advancing Hindu army of Christ. 
 And the Chinese contingent, starting northward from 
 Canton and Swatow and Amoy and Foochow, gathering 
 force from the other coast missions and the Inland Mis- 
 sion, will complete the conquest of China, and all Asia 
 will have been brought to Christ. Upon the high moun- 
 tains dividing China from Siberia will those three armies 
 meet, and together plant the royal standard of King 
 Immanuel, and from those united hosts will go up the 
 shout: "Hallelujah! for the Lord God omnipotent 
 reigneth. Hallelujah ! the kingdoms of this world have 
 become the kingdoms of our Lord and of His Christ ; 
 and He shall reign forever and ever." Brothers, be it 
 ours, each one, to own a share in that hallelujah shout 
 of final victory. 
 
CHAPTER XV. 
 
 BRIEF MISSIONARY ADDRESSES. 
 
 Talks by Young Men About to Engage in Foreign Work — Their Sev- 
 eral Experiences — Mental Conflicts Happily Ended — The Con- 
 trolling Considerations — Appeals to Fellow-Students — Argument 
 of a Cambridge Man — One Burden Felt by Caucasian, Mongolian, 
 and Indian. 
 
 At a missionary meeting one Sunday afternoon, the 
 Rev. Dr. Ashmore, of Swatow, China, presided. He read 
 the great commission given by Christ to His disciples as 
 found in Mark and in Matthew, and led in prayer. He 
 said : First of all we want to hear from two or three 
 brethren who are going out as missionaries. Just a word 
 whilst the brothers are coming forward. Brethren, you 
 remember that year before last some of God's people 
 met here in this very place and issued a prayer circular. 
 Doubtless that circular was thrown av/ay by many peo- 
 ple ; but God has praying people. That prayer circular 
 reached a great many hearts — fathers and mothers in 
 Israel. Well, a whole year has passed away. At Mount 
 Hermon came the answer to that union of prayer. You 
 know, those of you who were here last year, how some 
 brothers were asked to go out among the colleges. Two 
 went. They came back. " He that goeth forth and 
 weepeth, bearing precious seed, should doubtless come 
 again with rejoicing, bringing his sheaves with him." 
 You know how the Lord blessed them. They are back 
 here with more than two thousand sheaves. Isn't God's 
 hand in this ? Well, I see some of them are already 
 
 (183) 
 
1 84 A COLLEGE OF COLLEGES. 
 
 going out. Three young men who have been attending 
 these meetings the past few days have gone already. 
 We have tv/o here. After they have spoken we are 
 going to ask Mr. Moody to pray for a blessing upon 
 them. We want to send them forth with our united 
 prayers. 
 
 Mr. H. F. Laflamme, of Toronto University, Canada, 
 who was to sail for India in September, said : Christian 
 friends and fellows — I should just like to say a word or 
 two about my call to this work. We are thinking about 
 the work in the foreign field, and as to v/hether we are 
 called there or not. I have thanked God many times 
 for the visit of these brethren to the University of 
 Toronto. Immediately after their stirring appeal, they 
 put in our hands a little paper with the words, "We are 
 willing and desirous, God permitting us, to be foreign 
 missionaries," written at the top. For the first time I 
 was brought face to face with the question. It came to 
 me : "Are you willing?" "Yes, I am willing." I had 
 just said to God that I would go to any place in this 
 wide world. Then the question came: "Are you de- 
 sirous ? " I looked at that awhile, and stuck with that. 
 I thought of Christ's words : "Go ye into all the world 
 and preach the Gospel to every creature." I purposed 
 to preach the Gospel in this country. But I thought of 
 one minister to every 600 of population in America, and 
 I thought of one man to every 500,000 in the foreign 
 field — of South America, with one man to 600,00c — of 
 the Congo, with one man to 40,000,000 of people. " Are 
 you desirous to go out and preach the Gospel to the 
 heathen?" "Yes, Lord Jesus ; I am desirous to go out 
 there and be a foreign missionary." Just then our board 
 was calling for men. I had been very little interested 
 in foreign missions. I didn't know they were calling 
 for men to go out there. I had never looked at the ap- 
 
BRIEF MISSIONARY ADDRESSES. 1 85 
 
 peal through our denominational paper. But a young 
 fellov/ who had sent in his name as a volunteer to 
 go out there, came down to room with me. Said he : 
 " Why don't you offer yourself to the board ? Here 
 they are calling for men, and nobody is offering to go." 
 "Why," said I, "they wouldn't take me. I am only in 
 the third year of my college course. They wouldn't 
 take me " Said my friend : " That doesn't excuse you 
 from offering." I told the Lord about it — said that I was 
 willing to go right out if the way was open. I wrote to 
 the board ; told them I was young— that I hadn't fin- 
 ished my college course — but if they wanted to take me 
 I was willing to start next week. And the application 
 was considered. Our applications were considered, and 
 we two were chosen and appointed to go. Well ; some- 
 men have asked me — many here — why I didn't stop to 
 finish my college course. It is because there were no 
 young men who were offering to our board who had 
 been through their college course, and I thought it was 
 a burning shame that such a call should come from the 
 Lord Jesus Christ, and there was no one willing to offer 
 himself to do that work. They appointed us then and 
 there ; and we hope to set sail for India — for the Telugu 
 country— next September. I know I am not fit for this 
 work. If I thought that after I was through my college 
 course I would be fit for the work, nothing in this world 
 would take me out to India now. But I believe God 
 opened such a door in the manner of my appointment, 
 and the action of my friends and the college faculty — 
 I believe God has opened such a door that I cannot, I 
 cannot in the face of a call like that, turn my back on 
 it. And, fellows, there is one word I want to say to you. 
 Just offer yourselves for this work. Just give God a 
 chance — give Him a chance to use you. Ask Him to 
 take you for this work in the foreign field, and if He 
 
l86 A COLLEGE OF COLLEGES. 
 
 doesn't want you to go there, He will block up joxir 
 way. If you say your work is in this country, and v.'ait 
 for a call out there, you will never get that call. And I 
 just want to tell you one thing that makes me more in- 
 terested and more desirous to go every day. It is this : 
 I got that little chart with the populations of the world, 
 and I put it on my bedroom door, right at the foot cf 
 my bed. Not only that : I have a map of the Telugu 
 country with its millions of souls ; and I have a map of 
 Africa, and a map of China. I look at those maps, and 
 the world's populations, and the commission of the Lord 
 Jesus ; and the burden comes so on my soul that I pray : 
 "Lord, let me go and help those people." It almost 
 breaks my heart to think that there are so many millions 
 waiting to hear of the Lord Jesus Christ, and so few 
 who are willing to go — so many willing to stay at home. 
 Look at the need. Why ; in Brazil there are scores of 
 fields untouched, and South America would take all the 
 men that we have here. Then there is the whole of the 
 Congo ; and there is the whole of India. Can't we as a 
 body of men listen to the Lord Jesus Christ and answer 
 that call He is making day by day, and just go right 
 out there ? I believe with Hudson Taylor that we have 
 been spelling that commission wrong. We have been 
 spelling it s-t-a-y, stay ; instead of g-0, go. And the 
 windows of heaven have stayed shut, and the blessing 
 of the Lord has been stayed. What a blessed thing it 
 this whole convention— Mr. Moody and all — would go 
 right out into the foreign field. I believe we could not 
 contain the blessing. 
 
 Mr. G. L. Robinson, of Princeton College, who was 
 to sail for Syria in thirteen days, said : I suppose you 
 think that the men who are leaving home and going 
 to foreign lands are the saddest men here. As for my- 
 self, I am the happiest man here to-day. I am to start 
 
BRIEF MISSIONARY ADDRESSES. 1 87 
 
 in about two weeks for Syria. I want to speak about 
 decision. At least fifty men ought to decide here to-day 
 for foreign missions. And I v/ant to give my hindrances 
 and my motives in going. The first hindrance that kept 
 me from deciding this great question a year ago at 
 Mount Hermon was the fact of self. It seemed to me I 
 wanted to stay in this country for a certain purpose, and 
 that purpose was to become great — to get a parish in 
 this country of considerable size and to compete with 
 other people in preaching the Gospel. But I thank God 
 I have come to the conclusion that was the wrong thing 
 to do. When we start with such motives as that, we 
 will certainly fail. And so I gave myself to this foreign 
 work. Another hindrance to me was the fact of lack of 
 consecration. I was not consecrated as I ought to be to 
 God. When I came to that school I was not wholly 
 consecrated. But I must say that when I gave myself 
 up to foreign work, and consecrated myself to God and 
 to that work, immediately there came peace. And I can 
 assure every one here to-day — all who will give them- 
 selves up to this work — that they will enjoy peace that 
 they cannot enjoy in any other way. Be sure that you 
 are consecrated to Christ, and don't think that by stay- 
 ing in this country you are safer. Now, the reasons for 
 giving myself to this work were simply these : When I 
 read the last chapter of Matthew, and read there t'-.e 
 words of Christ, where He said, " Go ye," I seemed to 
 think that command was directed towards me, and I 
 couldn't get over it. I didn't have to read the chapter 
 in Mark, " Go ye into all the v/orld," for that chapter in 
 Matthew was enough to persuade me that that meant 
 me. And I do hope that any young man here to-day, 
 when he hears that verse read, will ask himself the ques- 
 tion whether it doesn't mean him, before he decides not 
 to go into this work. And then another reason was 
 
l88 A COLLEGE OF COLLEGES. 
 
 because of the results. I felt that I could do more good 
 for God than in this country. We know perfectly well 
 that the statistics show that the results abroad are 
 greater than in this country ; and if so, I thought it was 
 my duty to go where we can do the most good. And it 
 seems to me, if you are looking at it in the right way, 
 you will say so yourself. The last reason, and the most 
 important one, was the needs of the work. Here were 
 large numbers of heathen who know nothing of Christ 
 and who have no one to carry them the Gospel. That 
 fact weighed heavier and heavier upon my soul ; and I 
 trust God will help me to go to Syria, to preach the 
 name of Christ and draw some one in the college at 
 Beirut to accept the Saviour. I ask the prayers of all, 
 that I may do His will. 
 
 Mr. Moody led in an earnest prayer. Then the next 
 speaker, Lee Ping, of China, was introduced. He said : 
 Dear brothers — I want to speak a few words to you. We 
 call you brothers, although you are Caucasian, I Mon- 
 golian, because Paul says there is no difference. We 
 have the same Father, which is in Heaven. When I 
 came to this country I never thought I would be Chris- 
 tian. That was four years ago. I knew nothing about 
 Christ and the Holy Bible. When I came to Chicago 
 one Sunday I went into church, and a gentleman asked 
 me if I want to be Christian. I said, " Yes." He said, 
 " When you come next Sunday I baptize you." Well, I 
 answered him. I know not how to speak English lan- 
 guage. I called unto Jesus' name, only. Next Sunday 
 I go to church. I know not how to answer his question. 
 I cannot speak at all. Then he said, " God will help 
 you, and you be Christian and God will help you speak 
 English." It was last year he sent me to Mount Her- 
 mon, studying for the Bible. I intend to go back to my 
 native land. I hope all these peoole think how many 
 
BRIEF MISSIONARY ADDRESSES. 1 89 
 
 people in China — all northern China — for in it two 
 hundred millions never heard about Christ, waiting 
 for the missionary. I hope all these brethren will go 
 to China and preach the Gospel, and heal the s!ck, 
 as Christ did; and God will help you every one. I re- 
 ceived letter from Chicago from friend of mine attend- 
 ed the Chinese Mission in Chicago, and when Mr. 
 Moody was preaching at Chicago she said six Chinese 
 become Christian. And another letter she said many 
 Chinese went to Mr. Moody's meetings, and how 
 much good was done to them. I hope all these young 
 men will go all to work and preach the Gospel among 
 heathen waiting for the missionary. I hope all these 
 brethren pray for me, when I get through my school 
 work and go back to my own country. That is my 
 desire. 
 
 Mr. F. L. Moore, an Alaska Indian, said : Dear broth- 
 ers and friends — I am glad to see you all. Why do I 
 call you dear brothers ? Because God created all, and 
 so we are all brothers and sisters. Our Father is in 
 Heaven, and He is Father of the Indians. Suppose I 
 was not Christian, then I shall not call you dear broth- 
 ers. But now I find out in my Saviour Jesus, who died 
 for us and made offering for us, and now in two or three 
 vears ago I came out on the Lord's side. Last summer 
 I was travelling in Mount St. Elias with Lieutenant 
 Schwatka. The United States sent that man to find out 
 how many feet high that was. He asked me if I be in- 
 terpreter to him for the Indians, and I say yes. I go 
 with him, and spent with him two or three months, and 
 it was near to where the Esquimaux, those people. I 
 find out those people knew nothing about the Gospel 
 yet — never heard about Gospel. And one day I was 
 walking up to preach, and I asked some one there — ■ 
 some of the Indians — if they had heard about Jesus 
 
igO A COLLEGE OF COLLEGES. 
 
 Christ, and they said no ; never heard it ; knew nothing 
 about Him. And I asked them, " What do you believe 
 in now ? Who created everythings ? Look at the mount- 
 ains — everything beautiful. Who created everythings ? " 
 And they say, " It is God." And 1 say, " Well, that is 
 strange to me. How can you prove God created every- 
 thing — mountains, fish, deer, bear?" And I just looked 
 in Genesis, first chapter, and I asked those people : 
 " Now, listen to me. ' In the beginning God created 
 the heaven and the earth.' Now I explain to you." 
 And I preach the Gospel ; and they wouldn't answer. 
 They don't believe what I say. Every day I go out to 
 preach, and I tell about Christ, how that He made an 
 offering for us. And finally, two or three weeks after, 
 they come to me. They believe what I say, and they 
 want me to stay with them, and preach there and tell 
 about Christ. And I not know much about the Bible ; 
 and I wish I knew about it more. And so finally I come 
 back to my home, and I tell two of my teachers I wish I 
 knew more about God, Saviour, Christ, just like Chris- 
 tian people. They send me here ; so I thank God I can 
 learn more about Him. I tell my teachers I wish to 
 know more about my Saviour, so I can go out to those 
 people who know nothing about Gospel ; and so my 
 teachers write to Christian people in Washington. They 
 send me to Washington, send me to Mount Hermon, to 
 learn more about my Saviour. And, dear friends, there 
 is a great many people who know nothing about Christ 
 yet. I hope if God spares my life to go out among my 
 tribe and tell about Christ; and I want, God bless me, 
 to work for Him and do His will. And, young mens, 
 pray for m,e that God bless me. And I thank God who 
 sent me here to learn more about Him. And I thank 
 God I had a letter from my home. A great many of my 
 tribe to-day come out op the Lord's side, and hpw glad 
 
BRIEF MISSIONARY ADDRESSES. IQI 
 
 I am to hear of that ! Two years ago I knew nothing 
 about Christ ; but now I know His words. When I 
 have trouble in my soul He helps rae. He helps me to 
 stand up for Him. Christ is offering for rae — for every 
 one. And, young mens, trust Him is the only way, and 
 believe His word. " Believe on the Lord Jesus Christ, 
 and thou shalt be saved." Yes ; He gave His only Son 
 to die for us. Yes ; what He gave us is Himself. Tie 
 gave Himself to die for us. 
 
 Mr. R. A. Scott Macfie, of Cambridge University, Eng- 
 land, said : My brothers — I think every one here is a 
 Christian, and we are all one in Christ. And if we are 
 one in Him, we must be one in Him in our objects and 
 aims, as well as everything else. And I think we might 
 look and see what the aim and object of Christ was on 
 this earth. I think we find it in the words : " He came 
 to seek and to save that which was lost." And this 
 must be ours as well. He commands us directly to go 
 into all the world and preach the Gospel. Now, the lost 
 heathen in foreign lands cannot be saved without the 
 knowledge of Christ. They cannot. St. Paul says in 
 Romans x. 13 : " Whosoever shall call upon the name of 
 the Lord shall be saved." And he continues : " How, 
 then, shall they call on Him in whom they have not be- 
 lieved ? and how shall they believe in Him of whom 
 they have not heard? and how shall they hear without 
 a preacher ? " Well ; we are all here Christians ; and 
 V('e all believe in the Bible ; and we have all heard 
 Christ's command to go into all the world ; and we are 
 all going to work for Christ somewhere, because we are 
 commanded by Christ, and none of us is going to dis- 
 obey Christ. We have a choice between staying in 
 Christendom and working there, and going over to the 
 heathen and working among them. Nov/, you have had 
 statistics put into your hands about the heathen. You 
 
192 A COLLEGE OF COLLEGES. 
 
 know there are 368,000,000,* I think it is, of heathen in 
 the world who are without the Gospel ; and there are 
 116,000,000 Protestants. Take these statistics and work 
 it out this way. Suppose there are four hundred men 
 here. You will find that three hundred at least of you 
 ought to go out to the heathen. And that doesn't take 
 in the great number of ministers already working in the 
 Protestant world. Three hundred and fifty of you, at 
 the very least, ought to go out among the heathen. I 
 was only converted lately ; and soon after my conver- 
 sion we had a missionary conference at Cambridge, in 
 which there was brought out the tremendous want of 
 missionaries in the foreign field. Some said there were 
 places in which there was but one missionary to millions 
 of people. What can one missionary do among millions 
 of people ? Life is very short, and the opportunities of 
 one man are very few to spread over very much of the 
 ground. We may go out and help the missionaries in 
 India, and Africa, and China. It is a distinct duty to 
 go out. Please apply this every one to yourself. Ask 
 yourself: "Am I to stay at home? Or am I to go 
 abroad ? " The most of us ought to go abroad. 
 
 Mr. S. C. Mitchell, of Galveston, Texas, a student at 
 Georgetown College, Kentucky, said : Fellows — I have 
 no argument to present. I have simply to present to 
 you my own determination to devote myself to this 
 work. When I came up here I had no idea of becoming 
 a missionary. It had always seemed to me that that 
 kind of work was for some other man. But these facts 
 were presented to me — these great facts. I calmly con- 
 sidered these things. I had consecrated my life to 
 Christ. I had said it should certainly be spent where it 
 
 * The chart referred to states the number of heathen to be 856,000,. 
 00. Mr. Macfie's argument is proportionaUy strengthened, — Ed. 
 
BRIEF MISSIONARY ADDRESSES. I93 
 
 was most needed. Where is that ? On the frontiers of 
 civilization. There is no argument required. If we rise 
 up to the dignity of our being — if we rise to see the 
 great privilege we possess to labor for Him where tlie 
 name of Christ has never been spoken, and wliere r.-e 
 can bring thousands to Christ, while here we would 
 labor year after year for a few hundred — there is no ar- 
 gument needed. We only want a little heroism, a little 
 determination, a little consecration, and we will go to 
 the ends of the earth. It is a privilege, not a duty, to 
 labor for Christ wherever He places us. There are two 
 alternatives, one on each side. Shall we labor where 
 we prefer to go ? — or shall we lay ourselves upon the 
 altar and ask to be sent anywhere ? Which shall we do ? 
 Every man here before me is a Christian. He says he is 
 willing to work for Christ wherever He sends him. Ah, 
 my friend ; can you hear a voice that calls more loudly 
 than the voice that calls you to the work of foreign mis- 
 sions ? It seems to me if we would only turn ourselves 
 loose upon the world, we could just turn it upside down 
 for Christ. I have a purpose in life now. I came up 
 here without one. I have a purpose that bears me on- 
 ward to something higher than anything I had in mind. 
 And would to God it were impressed upon every man 
 before me. 
 
 Mr. Geo. D. Rogers, a student at Denison University, 
 Ohio, said : My father was a ship-carpenter, and I have 
 often gone down to the docks and watched the ships as 
 they were put together — piece by piece, timber by tim- 
 ber. When the day would come for launching, every- 
 body would gather to see the great vessel sent into 
 the sea. Young men, our lives are like that ship. Each 
 day and hour adds something to the structure. But 
 there is one thing in regard to it. Before the ship is 
 even launched— before her decks are painted — she is 
 9 
 
194 A COLLEGE OF COLLEGES. 
 
 chartered for the voyage. To many of «s college stu- 
 dents Commencement day is our launching day. Are 
 we chartered for the voyage before we are launched ? 
 That is the question that comes to each one of us. If 
 that vessel should wait until everything was ready, she 
 would lose half the season's work. So if we wait until 
 we are launched we will lose a part of the season's work 
 The subject before us was presented before our asso- 
 ciation very plainly and earnestly, and the result was 
 the addition of some dozen names to the list. My name 
 was not on that list at that time. Just why I could 
 hardly explain. You know, fellows, a mother holds a 
 very tender place in your heart. It was on account of 
 considerations for her sake that my name did not go 
 down on the list at that time. But since I have been 
 here, and heard so much about this work — how it is 
 growing — how its demands are so great — how it is call- 
 ing for every soldier of Christ to stand up and go forth 
 unto the battle — the appeal has been too strong for me 
 to resist ; and night before last I put my name down on 
 the list. I desire to be one among those who will go to 
 heathen lands and preach the Gospel. The demands 
 are great at home ; the demands are greater abroad. 
 My prayer has been for a thorough consecration to God 
 — to lose sight entirely of myself. This is my greatest 
 desire, and it has been ; and I feel, as I have given my- 
 self into the hands of the Lord in this way, that now I 
 am truly going to do His bidding — that where He leads^ 
 there I may follow. 
 
CHAPTER XVI. 
 
 CHOOSING A LIFE-WORK. 
 
 Addresses by Messrs. Forman and Wilder on Various Occasions — 
 A Wonderful Dream — Immediate Duty of Young Men — No " Spe- 
 cial Call" Necessary — An Imperative Obligation — The Crying 
 Need Abroad. 
 
 Mr. Forman said : Some twenty years ago a young 
 Kentuckian stood on the edge of Jiis life-work. He had 
 determined on the ministry, but was it to be at home or 
 abroad ? He dreamed that he was riding through a 
 rough country. His horse shed a shoe, and he stopped 
 at the blacksmith's for repairs. As he waited, a tall, 
 slender lad stepped up to his side and said : " Sir, will 
 you visit our wonderful glen with me ? " Together the 
 two climbed over rocks and through thicket and brush- 
 wood until they stood in a long ravine. Along they 
 went, then up and up till they thought the air changed 
 and they stood amid new scenes. There had been a 
 mountain river with rapids and falls, but now the broken 
 crests of the water stood still. On the edge of the river 
 stood a squad of footmen and horsemen — only a score 
 or so. They wore no uniform, their clothes were tat- 
 tered, their horses plebeian, their arms — rusty rifles and 
 battered swords. But look at their faces — each face had 
 the peculiar glow and flush of victory. " Has there been 
 a battle here ?" said the young preacher to his guide. 
 " Long ago," came the reply, " the. king was in the midst 
 o' enemies who packed about him on every side, and his 
 life and realm were in danger. That little band, with 
 
 (19s) 
 
196 A COLLEGE OF COLLEGES. 
 
 poor equipment and insignificant force, dashed to his 
 aid ; they plunged through the river, assaulted the 
 armed hosts, and won the day. The king then decreed 
 that they should never die, but stand here and feel and 
 look as they felt and looked in that first glorious moment 
 of victory." 
 
 As the young preacher gazed in admiration, there was 
 lifted a dark, impenetrable pall, which had hung from 
 heaven to earth ; and a new scene was opened. What a 
 sight ! Here stood a splendid army — rank on rank of 
 solid infantry ; banks of massive artillery ; with quick, 
 elastic, resistless cavalry. One look at the array made 
 the young man's heart beat. " And what means this ? " 
 he cried. " This army," said his guide, " arrived at the 
 river's bank two full days before the little band you saw. 
 They halted. You see their leader." Seated at a table 
 in front of the ranks sat a man with a broad, clear fore- 
 head and calm, intellectual features. " Do you catch on 
 his face that look of doubt ? " The young man looked 
 and lo ! not on the face of the leader alone, but on the 
 faces of the officers and on the faces of the host was a 
 stamp of doubt. They saw the need, they were qualified 
 for the fight, they stood on the verge of victory. But 
 they halted, they hesitated, they feared, they delayed, 
 they doubted, they failed. 
 
 The young Kentuckian woke. It was a dream. But 
 had he known nothing like it ? Had he not seen the 
 great Church holding back when the Kingdom was at 
 stake ? Was it to be said of our Christian land as it was 
 said of Meroz ? (Judges v. 23) : 
 
 " Curse ye bitterly the inhabitants thereof ; 
 Because they came not to the help of Jehovah, 
 To the help of Jehovah against the mighty." 
 
 It was only a dream, but it led that young soldier to 
 
CHOOSING A LIFE-WORK. Ig7 
 
 plunge into the thick of the fight. I heard him speak as 
 a returned missionary from Africa. 
 
 Fellow-students, the cry is going out for volunteers 
 for foreign missions. How many of us will enlist ? The 
 odds are tremendous, but the victory is glorious, and 
 Jesus is our King ! 
 
 Mr. Wilder said : Read Numbers xiii. 17-30. We are 
 spies. We are here as the representatives of the 
 churches to spy out the world-field. Through the Bible 
 and these our teachers, we have exceptional advantages 
 for spying out the land. The churches are looking at 
 us and waiting for our answer. History shows us our 
 responsibility. The churches have always waited for 
 young men to take the lead. The great foreign mis- 
 sionary movement in England was started by a young 
 man — William Carey. Foreign missions in the United 
 States originated not among theological professors nor 
 eminent divines. College boys at Williamstown started 
 the work. The churches have waited for young men to 
 lead. The churches are waiting for us now. 
 
 1. We all agree with verse 27 : "Surely it (the land) 
 floweth with milk and honey." We have seen the fruit 
 of it. We know that during the past year the average 
 foreign missionary has had twice as many converts as 
 the average minister in the United States ; though the 
 ministry in our country have Sabbath-school teachers, 
 elders, deacons, Y. M. C. A. workers, etc., to help them 
 — while the foreign missionary is often single-handed 
 with nobody to aid him. 
 
 2. We acknowledge the command to possess it. 
 
 3. We admit that some day it will be conquered. 
 Why not NOW? Turn to Hebrews iii. 19: "So we see 
 they could not enter in because of unbelief." Unbelief 
 "excluded that whole generation, consisting of many 
 hundred thousand souls, from the land of promise." Our 
 
1^8 A COLLEGE OF COLLEGES. 
 
 unbelief and selfishness may delay the evangelization of 
 the world. If we young men give a discouraging report 
 all the congregation of the people will be discouraged 
 (Numbers xiv. i). Oh, for four hundred Calebs in this 
 convention — men who will say : " Let us go up at once 
 (in our generation) and possess it, for we are well able 
 to overcome it." Is this imagination ? Is it mere enthu- 
 siasm ? Face facts. Weigh evidence. The Earl of 
 Shaftesbury says: "During the latter part of these 
 (eighteen) centuries, it has been in the power of those 
 who hold the truth, having means enough, having 
 knowledge enough, and having opportunity enough, to 
 evangelize the globe fifty times over." Listen to the 
 dying words of the veteran missionary, Simeon H. Cal- 
 houn : " It is my deep conviction, and I say it again and 
 again, that if the Church of Christ were what she ought 
 to be, twenty years would not pass away till the story 
 of the Cross would be uttered in the ears of every living 
 man." But mark more recent testimony. It is given by 
 one hundred and twenty missionaries in China, repre- 
 sentatives of twenty-one Protestant societies. They say: 
 "We want China emancipated from the thraldrom of 
 sin in this generation. It is possible. Our Lord has said, 
 ' Accordmg to your faith be it unto you.' The Church 
 of God can do it, if she be only faithful to her great com- 
 mission." This statement comes from missionaries who 
 are acquainted with the discouragements — who know the 
 difficulties. 
 
 " Up and at them." Let us conquer the world at once. 
 Let us be like the drummer-boy in Napoleon's army. 
 At a critical time in the battle the commander said : 
 " Boy, beat a retreat." The little fellow did not stir. 
 " Boy, beat a retreat." The boy said : " Sire, I know 
 not how. Desaix never taught me that. But I can beat 
 a charge. I can beat a charge that will make the dead 
 
CHOOSING A LIFE-WORK. I99 
 
 fall into line. I beat that charge at Lodi ; I beat it at 
 the Pyramids ; I beat it at Mount Tabor. May I beat it 
 here ? " And over the dead and wounded, over the can- 
 non and battery-men, over the breastwork and ditches, 
 he led the way to victory. 
 
 Fellows, when asked to beat a retreat, let us say, " We 
 know not how. But, in the strength of the Lord and in 
 the power of His might, we can beat a charge that will 
 make the dead churches fall into line." And over India, 
 over Africa, over China, and the islands of the sea, we 
 will lead the way to victory and evangelize the world. 
 " Let us go up at once and possess it ; for we are well 
 able to overcome it." 
 
 Mr. FoRMAN said : I have seen a notice of a young 
 missionary who recently travelled for one whole month 
 across a well-settled section of China, and did not pass 
 near a missionary station — not one. Christendom sends 
 as missionaries to China less than four hundred men — 
 not one to a million of the Chinese. During the past 
 year our God has been reviving wonderfully the mis- 
 sionary spirit in this country, but during these twelve 
 months there have died in our foreign mission fields 
 forty million souls ! One says : " Every tick of your 
 watch sounds the death-knell of a heathen soul ; every 
 time I draw my breath four of these souls pass out into 
 the night." Is this a time for us, young men, to hold 
 back .? 
 
 But some one answers, he thinks a man should not go 
 without having a " special call " from God. May God 
 forbid that I should say one word undervaluing the 
 guidance of the blessed Spirit. " If we live by the 
 Spirit, by the Spirit let us also walk." But may not the 
 Spirit guide us through the use of our ordinary facul- 
 ties ? One evening last winter a young man arrived in 
 New York on the Lord's business. It was very import- 
 
20O A COLLEGE OF COLLEGES. 
 
 ant that he find a certain house that night. He knew 
 the street, but not the number of the house, and the rest 
 of his information was vague. He first prayed for guid- 
 ance ; next made use of all the data, and reached the 
 best conclusion in his power ; then struclt out on a brisk 
 walk. Sliortly he was ringing the door-bell of the de- 
 sired house. This will answer for a parable. First, pray 
 God for guidance. The man who neglects this, sins. 
 But no less is it important to use all the facts within our 
 reach, and our faculties of judgment and decision, and 
 then our full power of locomotion. 
 
 My Bible does not tell me that it requires any more 
 of a " special call " to lead me to cross the Rio Grande 
 than to cross the Mississippi. If I decide by the prayer- 
 ful use of my faculties on facts in deciding on work in 
 Boston or New York, am I to wait for any quantities or 
 qualities of feeling before deciding on Canton or Cal- 
 cutta ? What a parody on the sacred doctrine of the 
 Holy Spirit's guidance ! 
 
 There came to David to the hold in the wilderness 
 certain Gadites " whose faces were like the faces of 
 lions, and they v/ere as swift as the roes upon the 
 mountains," Boldness and Swiftness. These are what 
 we need in God's service. Is the post one of difficulty 
 or even of danger ? So much the better does it satisfy 
 the man of such a spirit. Does the captain give the 
 order? He bounds away to fulfil it with the swiftness 
 of the roe upon the mountain., " Have not I commanded 
 thee?" says Jesus Christ to-night. 
 
 Mr. Wilder said : What is a call to the foreign mis- 
 sion field ? It may come through a human instrument. 
 Samuel was called thrice. But he knew not that the 
 Lord called him until a human agent, Eli, told him 
 (I. Sam. iii. 8, 9). What v/as Nehemiah's call? It came 
 through Hanani and his companions. Through them he 
 
CHOOSING A LIFE-WORK. 20I 
 
 learned of the needs of Jerusalem and the afflictions of 
 his people. The need was the call. " When I heard 
 these words," he says (Neh. i. 4). When he heard of 
 the need, he wept, fasted, prayed, claimed the promises 
 of God, made his request of the king and started on his 
 journey. What was Esther's call? It was the need as 
 presented by a human instrument — Mordecai (Esther iv 
 
 7-9)- 
 
 Study the lives of missionaries. One after anothei 
 have been led to the work by reading of the need. What 
 call did Maria Mathsdotter receive as she followed the 
 reindeer over the silent hills around her father's house ? 
 The needs of her people called her. She wept and prayed 
 for the ignorant Lapps, until their condition forced her 
 to decide. Their need was the voice of God calling her. 
 It took her three years to learn the Swedish language. 
 Then, clad in otter and reindeer skins, with the Lapland 
 skidders on her feet, she walked in winter six hundred 
 miles to Stockholm. It was a long journey over the 
 dreary mountains and dismal forests. But success 
 crowned her efforts. The Lord was with her. The 
 king of Sweden granted her request. Her people were 
 provided with schools and churches. 
 
 In this as in other cases God spoke through the need. 
 Do not wait for a special call to the foreign field. Do 
 not wait for an avalanche to strike you, or for a sheet 
 from Heaven to be let down. When Jehovah addressed 
 Elijah, v.'as it through the strong wind 1 V/as the Lord 
 in the earthquake or in the fire ? Listen to the " still, 
 small voice." It floats across the ocean. The millions 
 of India, China, Japan, Africa are crying, " Come over 
 and help us." Who are under more obligation to eo 
 than we? An English lady v/ho often gave gifts to our 
 mission in India v/as one day thanked by my mother for 
 some act of kindness. With an earnest look she said ■ 
 
202 A COLLEGE OF COLLEGES. 
 
 " You are under no more obligation to go down and 
 teach the women in those "huts than I am." Was she 
 right ? Are any men under more obligation to go to 
 the heathen than we 2 
 
 In the greater need abroad we hear the call of God. 
 In the greater success abroad we hear the call of God. 
 " Bind up the broken-hearted, proclaim liberty to the 
 captives, and the opening of the prison to them that are 
 bound " (Isa Ixi. i). " Go ye into all the world, and 
 preach the Gospel to every creature " (Mark xvi. 15). 
 
 How many in this audience volunteer to go if God 
 permits ? '' 
 
 - Mr. Wilder writes me, regardinpf the blank slips circulated for 
 signatures : " At the close of the convention eighty-seven names had 
 been received, and six papers had not been returned. Undoubtedly 
 there were at least one hundred volunteers for the foreign mission 
 field at the convention. It is not known how many of these were 
 new—i. e., how many decided during the conference." — Ed. 
 
CHAPTER XVII. 
 
 PREPARATION FOR EVANGELISM ABROAD, 
 
 Mr. Joseph Cook, of Boston, Plied with Questions — Peculiar Needs 
 of India — Value of a Thorough Training to Meet her Intellectual 
 Cavils — Places for Diverse Types of Men — An Immense Oppor- 
 tunity before Mr. Moody — Requirements of the Orient and of the 
 Occident — Remarks by Dr. Chamberlain — The Chairman's Clos- 
 ing Exhortation — A Dramatic Denouement. 
 
 One day Mr. Moody asked Mr. Joseph Cook, of Bos- 
 ton, to answer questions. 
 
 Mr. Moody — You have been out to India. What is 
 the best way to reach India ? What kind of preaching 
 will reach the higher classes — the Brahmins ? 
 
 Mr. Cook— India seems to me a vast building, several 
 stories high. What will reach one story will not reach 
 the upper, or the tenth story. You have against you 
 caste, the doctrine of the transmigration of souls, the 
 money in the temples, and the pagan faiths. You heard 
 a good deal last night [referring to Dr. Chamberlain's 
 address] about caste and the endowed temples. I think 
 also the doctrine of the transmigration of souls takes 
 hold of the populace with' great force from Ceylon to 
 Cashmere. Whoever could break those two wheels — 
 the doctrine of caste and the doctrine of the transmi- 
 gration of souls — would do very much toward crippling 
 paganism in India ; and whoever could in some way de- 
 stroy the power of the nation's temples would break the 
 axle between the wheels. You must crush all three. 
 
 Mr. Moody — Is it best for a young man going to India 
 
 (203) 
 
204 A COLLEGE OF COLLEGES. 
 
 — going to give his life to the work — to go through a 
 theological training ? 
 
 Mr. Cook — Yes and no ; and I don't stand on the fence. 
 If a young man intends to preach to the educated classes 
 of India, he cannot be too well trained in our theological 
 halls. He ought to have a strong grasp on philosophy. 
 The Brahmins import false faiths. Traditional faiths 
 sit very lightly on the educated classes, but customs sit 
 heavily. Caste is observed sacredly by the Brahmin. 
 Fie is proud of his social position. A great many Brah- 
 min minds are dropping into agnosticism. They import 
 the philosophy of Spencer and Stuart Mill. I should 
 like to send to this class of Brahmins a missionary like 
 Professor Drummond. 
 
 Mr. Moody — All in favor of Professor Drummond go- 
 ing to India, say " ay." [An emphatic chorus — ay !] 
 
 Mr. Cooji — And then there is a class made up partly 
 of Europeans who have dropped spiritual religion, partly 
 of the Brahmin caste, partly of the middle classes, and 
 partly of the lower classes of people, who can easily be 
 reached by the English tongue. There are acute minds 
 among them, and torpid minds ; and to such a class, 
 embracing all who can understand the English language 
 in the land of the Ganges, I should like, with your per- 
 mission, to send for a few years the chairman of this 
 meeting. 
 
 Dr. Pierson — All in favor of Mr. Moody's going to In- 
 dia will rise. [All rose.] It is a unanimous vote. And 
 may God enable him to make such arrangements for 
 these schools and for his own dear family as will permit 
 him to make a tour of the world. 
 
 Mr. Moody — Is that going to be the kind of training 
 they want ? 
 
 Mr. Cook — If I were going as a missionary I should 
 brush up all the theology I learned in four years. I 
 
PREPARATION l^OR EVANGELISM ABROAD. 20$ 
 
 should need all that ; and I should need to add very 
 much to it to meet those people in some of their discus- 
 sions. That is what you will need if you are going to 
 work in the upper classes. Nevertheless, I don't think 
 India is to be won by debate. India thrives on meta- 
 physics. 
 
 Mr. Moody — Did you ever know a Hindu to be con- 
 verted by debate ? 
 
 Mr. Cook — No. I have known many to be left in the 
 dark because left under the impression that you have 
 been confuted in debate. But you must be able to 
 give a reason for the faith that is in you. I don't think 
 it possible for you to be too well fitted to give a rea- 
 son for your faith. You must stand on your rendered 
 reason first and last. You cannot cite great names 
 in India as you can here as a sufficient authority for 
 your intellectual support. In a Christian land I should 
 refer to Professor Townsend, Professor Hodge, or Pro- 
 fessor Fisher, as a sufficient authority for my acceptance 
 of the proposition that Christianity had a supernatural 
 origin ; but in India the question will arise at once : 
 " Who are these men ? " You should be able to give in 
 a clear, definite way the reasons for your faith. India is 
 very well convinced that Christian morality is better 
 than pagan. Japan is convinced of that. India, Japan, 
 and China are convinced substantially that a perfect life 
 appeared in Jesus Christ. The humanitarian superiority 
 of Christian philosophy is admitted. But if you are to 
 shov/ that Christ is a revelation — if you are to make 
 men feel the thrill of some perception of the reality of 
 the 'I'vinity of Christ — you must be able to speak on the 
 basis of reasons that will bear examination. It will not 
 do to say to these subtle men of the Orient, as it does 
 not do here to say, that all the authority of Christianity 
 with you is that you have a personal acquaintance with 
 
206 A COLLEGE OF COLLEGES. 
 
 it, that you have been converted, and that you believe 
 regeneration is a supernatural work, because only a su- 
 pernatural being could introduce into your soul such a 
 new principle as you feel moving there. All that intro- 
 spective testimony is excellent in its place, and God for- 
 bid that I should underrate the internal evidence that 
 we have of the Divine origin of our priceless faith. Con- 
 join your internal and external evidences. You must 
 be able to show that Christianity originated in a way 
 not merely unique, but actually supernatural. You must 
 be able to show the external evidence matched by the 
 internal— the two sides of the arch, of which the key- 
 stone is that perfectly matchless character and unique 
 appearance which we call the Lord Jesus Christ. If 
 you are going to preach in the vernacular, it may not be 
 necessary to go through a long course ; but speaking to 
 the educated classes it is different. I found that after 
 four years at Andover, and three years in Germany, and 
 six or eight years before audiences in practical work, I 
 was very poorly equipped indeed. I knew far too lit- 
 tle to meet the demands of the audiences that I hap- 
 pened to see ; and were I to go again I thipk I should 
 endeavor to carry not only all the weapons I had the 
 first time, but many more. I should have all of them 
 more brightly furbished than they were. 
 
 Mr. Moody — What do you want to send me for ? 
 
 Mr. Cook — There is a way of persuading the head, and 
 there is a way of persuading the heart — or both. You 
 are for all-round work, 
 
 Mr. Moody — If all these things are good for you, why ' 
 not for me ? 
 
 Mr. Cook — Well ; what I set out to do was to combat 
 the false European philosophies that had been imported. 
 I discussed the native religions very little, as Dr. Cham- 
 berlain knows. I knew nothing of India, except as India 
 
PREPARATION FOR EVANGELISM ABROAD. 20/ 
 
 is tinctured with these imported philosophies. One of 
 the first things I said to my lecture committee as I came 
 to the harbor of Bombay, before I met them on land, 
 was that I did not propose to discuss the inherited be- 
 liefs of India, but rather the imported unbeliefs ; and 
 that was the scope of my discussions all the way from 
 Bombay to Lahore. I remember that the day I left 
 India, I made out a list of the subjects that I thought 
 would be useful if I should ever go there again in any 
 moderate length of time — a list of the subjects I should 
 like to take up. I showed that to my wife. She said at 
 once: "Why, that is precisely the list of subjects you 
 think important for the beyond-sea islands, and for New 
 England, and for Western cities." Precisely so. There 
 are no foreign lands. Now, if you young men are going 
 to discuss in English with the educated classes, I should 
 say you ought to be as well prepared in the Orient as in 
 the Occident. 
 
 Mr. Moody — ^Who would you have me speak to if I 
 went to India? 
 
 Mr. Cook — If you went to India, to speak English, 
 sometimes you would have to address immense assem- 
 blages. This house isn't large enough to hold the 
 throng that would greet you in Calcutta. In Madras 
 there is no hall known to me that would hold the people 
 that would come out to greet you. You would have 
 those who could speak English among the native popu- 
 lations — shrewd minds among them. Brahmins, edu- 
 cated persons, civil officials, officers in the service of the 
 British Government— all those would be more or less 
 v/ell represented, if you should go to India — as of course 
 you would — on the basis of the good-will of all the evan- 
 gelical denominations there. You would be treated 
 kindly by the Established Church of England, and the 
 Established Church of Scotland ; and your treatment 
 
208 A COLLEGE OF COLLEGES. 
 
 would be cordial by important men in the civil service 
 You would speak to all who understand any English, 
 and be understood in religious discussion ; and your 
 knowledge of the Bible, and of human nature, would be 
 your right hand and left hand, and a sword in each, and 
 with the two weapons together you would pierce the 
 hearts of thousands. Such questions as Mr. Moody has 
 put to me cannot be answered " yes " or " no " without 
 qualification. I think if a young man's mind, is given to 
 philosophy — if he has the inner impulse to master the 
 most difficult points in Christian discussion — he might 
 spend a good deal of time upon them. But it isn't good 
 for every man to go into that field of thought. If a young 
 man has only time to get a knowledge of Christian truth 
 without philosophy, and will learn how to present Scrip- 
 ture in a manner to reach the innermost recesses of 
 human nature, I think he can do very, very much good 
 also. There are different men and different ways. 
 Some men are better without a theological education — 
 it would do them harm. There are different types. 
 They have got as many stories in the organization of 
 India as you will find anywhere in the West, and the 
 differences as the sphere rises are greater. You " stay 
 put " there. You are brought up in a class or caste, and 
 you have almost nothing to do with other sections of 
 society. But in India you will meet men from all sec- 
 tions who can speak English, and who will understand 
 language addressed to the deepest impulses of the human 
 heart, and directed to the delivery of the most searching 
 Biblical truths. There are openings for a great variety 
 of teachers ; for the wants of the Oriental populations 
 are endlessly varied. 
 
 Dr. Pierson — I want to ask you calmly and coolly, 
 what is your honest judgment as to the present attitude 
 of the world with reference to Christianity, and the 
 
PREPARATION FOR EVANGELISM ABROAD. 209 
 
 present opportunity for young men to evangelize this 
 world with rapidity ? 
 
 Mr. Cook — I endorse what you say on that subject, 
 Dr. Pierson. If I am not misled by statistics, this coun- 
 try has seen a marvellous series of religious awakenings 
 in the last four years. If Mr. Moody were not here I 
 should eulogize his work as I think it deserves. By the 
 blessing of Heaven, he has introduced on both sides of 
 the Atlantic certain methods of lay religious activity 
 that have been exceedingly fruitful within the last 
 decade of years.* As to the speedy evangeliz- 
 ation of the world. Dr. Alden, of the American Board, 
 tells me that he believes it is quite within the power of 
 Roman Catholic and Protestant Christians to bring the 
 spoken or written Gospel to the knowledge of every 
 human being within twenty-five years. The bells in 
 Christian towers and the lights in Christian chapels are 
 almost within sight and hearing of each other around 
 the whole globe. At the opening of this century there 
 were only fifty translations of the Scriptures ; now there 
 are 308 — or were last night ; there may be a dozen more 
 now. It will give a false impression, however, if I do 
 not correct the conclusion from these statistics. One in 
 twelve of the ancient Apostles was a Judas. I don't 
 believe one in twelve of the modern apostles is a Judas. 
 Nevertheless, there is this difference between the ancient 
 and the modern : the ancient Judas carried the bag, and 
 when he betrayed his Master he had the grace to go and 
 hang himself. In our modern church system it often 
 happens that the man who carries the bag, and proves 
 dishonest, hasn't the grace to go and hang himself ; and 
 what is worse, the churches have such lax ideas of dis- 
 
 * Here Mr. Cook read a quantity of statistics from the New York 
 Independent of May 19, 1887. — Ed. 
 
210 A COLLEGE OF COLLEGES. 
 
 cipline that they don't go and hang him. I Suppoae the 
 active Christians are not more than about one in ten of 
 the total number of professed disciples of Christ. Mat- 
 thew Arnold lectured on the virtues of minorities. This 
 country is to be saved, if at all, by a minority. I glorify 
 the few. There are foxes enough in this assembly to set 
 the world on fire if they could only be sent out as Sam- 
 son sent out his foxes. Be wise as foxes ; be harmless 
 as doves. Let us insist on this primitive theology, that 
 has been so admirably defended by Professor Townsend. 
 I believe with Professor Drummond in the law of the 
 survival of the fittest ; and Professor Townsend has 
 shown us what that is : it is sound theology. 
 
 Mr. Moody — Here is a young man converted at twenty 
 or twenty-one, and full of missionary fire. He has had 
 no advantages, and has no hope of a chance to go through 
 four years at college and three years in the seminary. 
 If all that is necessary, that discourages him. If you say 
 to young men going out to the foreign field that they 
 have got to go through years of study, the bulk of them 
 will stay at home — their zeal is quenched out. Very few 
 will go to the missionary field if they have twelve years 
 of study before them first. Look at the Church of Eng- 
 land. She doesn't require such very high education of 
 all her men, and yet you will hear as good preaching 
 from the average English curate as you would want to 
 listen to. They have some mighty preachers, no doubt 
 — a few deans and canonS who have leisure in the cathe- 
 drals, and great scholars who have special work to do ; 
 but take the average men who are not so highly edu- 
 cated. Listen to them and you will hear powerful Bib- 
 lical preaching. I believe the Church of England is the 
 most powerful Protestant Church in Christendom to- 
 day. They have got more godly men and more vital 
 piety than any organization I know of in the world. 
 
PREPAR\TION FOR EVANGELISM ABROAD. 211 
 
 Dr. Pierson — How would it do for young men who 
 could not take a long course of study in this country, to 
 go to the foreign field, and under the educating influ- 
 ence of the colleges that are being established there, 
 engage at one time in missionary work and at the same 
 time carry on their studies for a larger qualification of 
 usefulness ? 
 
 Mr. Cook — Well, Mr. Chairman, ladies and gentle- 
 men : if I must free my whole mind, I will say that the 
 hands cannot say to the feet, " We have no need of 
 you." The Christian ministry is an organism. One 
 part is not more honorable than another, and the parts 
 are not alike. They are all needed. The wants of the 
 Orient, like those of the Occident, are very varied, and 
 we may well have a variety of theological preparation. 
 But however powerful you make the hands and arms, or 
 the lower extremities, they cannot do without the air that 
 the Christian respiratory apparatus takes in. We need 
 the head. A theological education is worth having — even 
 a broad one. You [turning to Mr. Moody] are doing a 
 work here of endless import. Everybody admires your 
 course. But I wouldn't have all ministers educated at 
 Princeton, nor all ministers educated at Northfield. 
 Both kinds of training are needed for the preparation of 
 preachers for the Occident and for the Orient. And 
 now, in definite reply to Dr. Pierson's question, I will say : 
 Ask the missionaries in the field, what is practicable ? 
 Go to those who have perilled their lives at the front in 
 missionary labors, and be advised by them. Most of 
 those who havcibeen highly successful have had double 
 training : first on the theological and philosophical side, 
 and then on the practical. Their piety has been intense 
 enough to kindle anthracite. It is true, anthracite 
 doesn't kindle quickly; but while it kindles slowly it 
 doesn't chill again easily. A young man rushing out 
 
212 A COLLEGE OF COLLEGES. 
 
 without counting the cost is like kindling-wood. When 
 kindling-wood burns, the flame is fierce for a time ; but 
 it doesn't last. There isn't as much heat in it as 
 in the flame of anthracite. A sound theological edu- 
 cation is like hard coal. Keep all your kindling-wood ; 
 but buy anthracite. 
 
 Mr. Moody — Dr. Chamberlain, what do you say about 
 a young man going through a long theological course ? 
 
 Dr. Chamberlain — If you speak of India, it is the one 
 field, probably, in all the world where the highest quali- 
 fications, both mental and spiritual, are required. The 
 Lord has given me the privilege of going through the 
 different missionary lands and visiting the missions of 
 sixty-five different missionary societies in almost every 
 country ; and there are fields where all that is needed 
 will be the grace of God in the heart, a sound common- 
 school education, and a knowledge of the Bible. Mis- 
 sionaries in other countries have told me that they could 
 use that kind of men ; and there are places in India 
 where we could use them. [A Voice — How about 
 China ?] The missionaries told me that such men could 
 be of great use in China — more so, they thought, than 
 in India. India is peculiar. We want those men in 
 India ; but the majority of missionaries going there 
 must be well-trained men. 
 
 Mr. Moody — I want to put myself straight here. 
 Some of you may think I oppose theological seminaries. 
 I want to say I believe we want thoroughly trained men. 
 I don't think we have enough trained men. At the same 
 time, we want some men to stand between the laity and 
 the ministers — I don't know what you would call them 
 —gap men. We want men to stand in the gap. There 
 is such a thing as educating a man av>fay from the rank 
 and file. There is a class of men, I believe, that have 
 got to be raised up to do what we used to call in the war 
 
PREPARATION FOR EVANGELISM ABROAD. 21 3 
 
 bushwhacking. We want irregulars — men that will go 
 out and do work that the educated ministers can t lo : 
 get in among the people, and identify themselves with 
 the people. And I don't believe these foreign fields are 
 going to be reached until we have the two classes. I 
 want to say to these young men that have got no hope 
 that they will ever be able to get a college education, 
 and that are fierce for the field : In the name of God go 
 out. Take your Bibles and the Spirit of God, and I 
 believe you will have success. If there is room in India 
 for Mr. Cook and myself, I am sure there is room for you. 
 If I could go to India or China, I could only preach the 
 Gospel. It is a matter of revelation, and not investiga- 
 tion. It is a matter of revelation — God revealing Himself 
 to me. I believe all the philosophies in the world can't 
 touch the heart. But when Jesus Christ meets a man, 
 that man's whole being is interested. That is what the 
 world wants. May God burn it into our souls, that if a 
 man will preach the Gospel in love, and in the power of 
 the Holy Ghost, he is going to have success. 
 
 Dr. Chamberlain — I sat beside Mr. Cook in Madras 
 when he was speaking in houses larger than this 
 crammed with Hindus, and saw him knock the bottom 
 right out of their beliefs. And the missionaries said : 
 " Now, can't we get Mr. Moody to come and put a new 
 bottom in ? " 
 
 Mr. Cook at this point arranged Professor Townsend 
 and Dr. Chamberlain one on each side of Mr. Moody, 
 saying : " This is an object-lesson. The three a team 
 for India ! " [Loud and prolonged applause.] 
 
CHAPTER XVIII. 
 
 CONSECRATION AND CONCENTRATION. 
 
 Address by Mr. D. L. Moody — To "Consecration," as Expounded 
 by Dr. Broadus, he would add " Concentration "—Wisdom of Fol- 
 lowing one Channel— "Too Much Religion "—Wholesome Recre- 
 ation Encouraged — " Fanatics " — Daniel — Enoch — Elijah — Abra- 
 ham Contrasted with Lot— Paul's Motto— His Perseverance and 
 Final Triumph. 
 
 One Sunday morning Dr. Broadus preached from the 
 text — Romans xii. i : "I beseech you therefore, brethren, 
 by the mercies of God, that ye present your bodies a 
 living sacrifice, holy, acceptable unto God, which is your 
 reasonable service." He showed that "the body" in- 
 cludes the physical being in health, and all the mental 
 and spiritual powers. He urged in detail the consecra- 
 tion of intellect, memory, imagination, taste, passions, 
 will, judgment, common sense, sympathy, and personal 
 magnetism, as well as attainments and possessions. 
 Continuing he said : Many years ago I was a yourg 
 pastor in a Virginia village near a great University, and 
 one Sunday evening in the prayer-meeting there came 
 in a young man — one of the students — whom I knew as 
 a professing Christian. He has since become one of 
 my best and dearest friends, and has filled many high 
 places with distinguished usefulness ; but I barel)' knew 
 him then. I asked him to pray in the prayer-meeting ; 
 and in the course of a simple, earnest prayer such as a 
 truly intelligent and loving soul might be expected to 
 make, he used an expression which sank into the very 
 {214) 
 
CONSECRATION AND CONCENTRATION. 215 
 
 soul of me, and which I have remembered, I think, doz- 
 ens of times. He said : " O Lord, please to take us as 
 we are, for Jesus' sake, and make us by Thy Holy Spirit 
 what we ought to be." My friends, that is the Gospel. 
 That is the beginning and the end of it, and the all in 
 all. That is the hope there is before us ; otherwise to 
 talk about our laying ourselves on God's altar would be 
 mere mockery of our woe and our ruin. But there is 
 hope that God may, for Jesus' sake, take us as we are, 
 and then may help us by His Holy Spirit to become 
 what we ought to be. And now in conclusion of this 
 sermon, I do most respectfully, and with all a human 
 soul's most earnest longing desire — I do as a man who 
 thinks sometimes about what life means and what eter- 
 nity is going to be — as a man who has preached many 
 times in many places, and yet perhaps never where the 
 possibilities of good seem greater than they are here to- 
 day — I call upon all present before God, and I cannot 
 suffer any exception, that you will join me, not aloud, 
 but in the solemn silence of your soul, in taking up that 
 young student's prayer. If you have been a Christian 
 long, you will be glad to say that over again ; and if 
 you never have been a Christian — I don't know you, 
 friend ; you don't know yourself very well ; but God 
 knows all about you^if you have never been truly a 
 Christian before, oh, will you not take up that prayer 
 here to-day ? Shall not this be the turning-point of 
 your life — turning you from self-seeking to God ? Now, 
 then : " O Lord, take us as we are, for Jesus' sake, and 
 make us, by Thy Holy Spirit, what we ought to be. 
 Amen." 
 
 Mr. Moody said : My soul has been stirred within me 
 this morning. I don't suppose there has been a meeting 
 like this in the history of the world. That is a bold 
 thing to say ; but in fact there could not have been guch 
 
2l6 A COLLEGE OF COLLEGES. 
 
 a meeting a few years ago. There could not have beer 
 so many colleges represented till we had the railroad 
 I had an uncle who died in this town — he came here 
 from Harvard just after his college course — and if he 
 could come up out of his grave, and could see these del- 
 egations from so many colleges — Williams, Harvard 
 Yale, colleges in the West, and even the Pacific slope- 
 he would think it almost incredible. In his day I don'1 
 think it would have been possible to have all these col- 
 leges represented. And now, what I want is to urge 
 you young men to carry out what has been said in this 
 sermon. I want to add another word to " consecrate," 
 and that is "concentrate." We are living in an intense 
 age. The trouble with a great many men is that they 
 spread themselves out over too much ground. They fail 
 in everything. If they would only put their life into 
 one channel, and keep in it, they would accomplish 
 something. They make no impression, because they do 
 a little work here and a little work there. They spread 
 themselves out so thin that they make no impression at 
 all. Lay yourselves on the altar of God, and then con- 
 centrate on some one work. Concentrate upon some one 
 work, and go about it. 
 
 Some of you young men are afraid of this doctrine 
 of consecration. You are afraid that you will be classed 
 among certain people as too religious ; and a greal 
 many young men are afraid of being too religious. A 
 great many young men stay away from meetings of this 
 kind because they are afraid of being classed as young 
 men that have got too much religion. Now, if you take 
 my advice, you will just give up the whole thing, or else 
 be out-and-out on God's side. What we want to-day is 
 men who believe down deep in their soul what they are 
 talking about. The world has got tired and sick o: 
 sham. I want to urge you to be out-and-out for God 
 
CONSECRATION AND CONCENTRATION. 21/ 
 
 My conviction is that the reason why Christianity is 
 dragged down in the dust as it is to-day, is that so many 
 people profess what they don't possess. Let your whole 
 heart be given up to God's service. Aim high. What 
 is your aim ? What is your aim ? What is yours ?- 
 yours ? Put the question to yourself. What is yours 
 [pointing to one individual] ? [Answer — The ministry.] 
 Thank God ! That is a good thing to aim for. The 
 ministry is higher than any tliBone. Some young men 
 look down upon the ministry ; but I tell you, to be a 
 herald of the Cross — to be a man appointed by God to 
 preach the Gospel — is the highest position offered to 
 any mortal. I have no doubt that men have come to 
 this convention that look down on the ministry ; but I 
 tell you, if a man is called by God, and qualified by 
 God, and sent into the Christian ministry, he will be 
 heard of not only in this life, but in the life to come — 
 he will shine not only in time, but in eternity. And if 
 you are aiming for the rninistry, young men, let me beg 
 of you : Get full of the Holy Ghost. Just make up your 
 minds you will not leave these gatherings until God fills 
 you. Don't be afraid. Lots of people are afraid to be 
 filled with the Spirit of God — afraid of being called 
 fanatics. You are not good for anything until the world 
 considers you a fanatic. I wouldn't give that [snapping 
 his finger] for a man that wasn't considered fanatical by 
 the world. Fok said that every Quaker ought to shake 
 the country ten miles around. What does the Scripture 
 say ? One shall chase a thousand, and two shall put ten 
 thousand to flight. It takes about a thousand to chase 
 one now. It takes about a thousand Christians to make 
 one decent one now. Why ? Because they are afraid of 
 being too religious. What does this world want to-day ? 
 Men. Men that are out-and-out in character, and not 
 half-and-half. We've got lots of thefh-^got them by the 
 
2l8 A COLLEGE OF COLLEGES. 
 
 acre-lots ; half-men, quarter-men. I'd rather have one 
 rounded-out man than to have a whole acre-lot of those 
 half-men. 
 
 Now, some young men think that in order to be out- 
 and-out Christians, you have got to give up a great 
 many things. Last night I took my horse and went out. 
 I saw you playing base-ball — playing it as if your life de- 
 pended upon it. I rode along, and I saw young men 
 talking about studying their Bibles — talking as if their 
 life depended upon it. Then I saw some men playing 
 lawn-tennis — playing it as if their life depended upon it. 
 I liked that. I went along farther, and saw forty or 
 fifty young men, secretaries ol Young Men's Christian 
 Associations through the country, discussing their work 
 with all their soul. Thank God I have seen such a day ! 
 I believe the fathers who have passed on before us would 
 like to have seen it. I believe the religion of Christ 
 covers the whole man. Why shouldn't a man play base- 
 ball or lawn-tennis ? But I noticed that when the bell 
 rang for the meeting, all those games were dropped and 
 you came in here. Don't imagine that you have got to 
 go into a cave to be consecrated, and stay there all your 
 life. Whatever you take up, take it up with your whole 
 heart. At the same time let your motive be right. A 
 man can go into a game of base-ball and win the whole 
 lot of them to Jesus Christ. Let that be your aim. 
 " They that be wise shall shine as the brightness of the 
 firmament ; and they that turn many to righteousness 
 as the stars forever and ever." Who are going to shine ? 
 The men that turn others to Christ. Those are the men 
 that are going to shine. 
 
 Ask Daniel isn't it true ? He shines to-day. He shines 
 brighter to-day than he did twenty-five or thirty years 
 ago. Where are the millionaires of Babylon to-day? 
 Can you find them ? Where are the Jay Goulds of 
 
CONSECRATION AND CONCENTRATION. 219 
 
 Babylon to-day — the Russell Sages and Cyrus Fields? 
 Forgotten. I presume they were forgotten as soon as 
 their bodies turned into dust. Where are the wise men — 
 the great astrologers and the Chaldeans ? Where are 
 the wise men. of Babylon to-day ? But that old Hebrew — 
 he went down to shine. Thank God he shines all along. 
 He has been shining these 2,500 years. Now, he dared 
 to be called religious. He dared to be called narrow- 
 minded. I believe if you had gone up to some man in 
 Babylon and asked him about Daniel he would have 
 said : "Well ; he is a good man — a very good man ; but 
 you know he is a very narrow-minded man — a bigoted 
 man. While he was in the king's household he wouldn't 
 eat meat or drink wine — wouldn't touch them at all. 
 He lived on pulse and water, and came near losing his 
 head." But, my dear friends, look at the way that man 
 has stood all these centuries. He dared to be odd ; he 
 dared to be peculiar. 
 
 I dare say if you had dropped down into that old an- 
 tediluvian world, and asked about Enoch, they would 
 have said : "Well ; he is a very good man ; but then, he 
 is a very odd man — a peculiar man." He was the oddest 
 man in his day. If he met a crowd going to a horse- 
 race, he would go in the other direction — the current 
 going one way, and he going the other. He dared to 
 go against the current. You have got to dare to stand 
 up against an ungodly world. Enoch was considered 
 very peculiar ; but I tell you what : he stands brighter 
 upon the page of history than any man in the first two 
 thousand years. Why ? He lived with God. And God 
 liked his company so well that one day He said : " Enoch, 
 come and take a walk." He took a walk — a long walk — 
 and hasn't got back yet. With one leap he leaped across 
 the crystal stream, and strode victorious into Heaven. 
 Young men, don't you be afraid of being too religious. 
 
220 A COLLEGE OF COLLEGES. 
 
 May God forgive us for ever having such a thought 
 come into our minds. 
 
 I suppose if you had dropped down in the days^ of 
 Elijah and asked what kind of a man Elijah was, thej 
 would have told you he was a very peculiar man— verj 
 odd — very religious. He had a kind of religion thai 
 they didn't believe in. They would have told you that 
 he was a man v/ith only one idea, and that was to glorifj 
 the unseen God. But I tell you, my dear friends, he 
 had more power than Ahab. Think what power he had, 
 He just locked up the heavens and put the key in his 
 pocket, and there couldn't be rain for three years. Ahab 
 became his errand-bo)'. With this power, when he 
 wanted to call down rain, it came. He got power by 
 living a separated life. He consecrated his whole self 
 to God, laying himself on the altar, a living sacrifice, 
 and saying : " Take me ! Use me ! " God used him to 
 shake that nation. How his name has lived these thou- 
 sands of years, and how it is going to live ! He had 
 the power of the Spirit of God. My friends, let us have 
 it. He was a man of like passions with us — he was jusi 
 like you and me. You and I can have that same power. 
 We are apt to think these old warriors were a different 
 kind of men from ourselves, but they were just like us. 
 But then, they were men of mighty faith. They dared 
 to stand alone ; and there are times when you have got 
 to stand alone — when you daren't turn or compromise. 
 
 Look at Abraham. Oh, Abraham didn't begin to be 
 as shrewd a man as Lot. If you had gone into Sodom, 
 and asked about Lot, they would have told you he Was 
 the most prosperous man in all Sodom ; he owned the 
 best property in Sodom — he owned the best corner lots. 
 His family moved in the very highest circles — at the 
 very top. He wasn't too religious. He wasn't like his 
 uncle Abraham. They thought Abraham a very narrow- 
 
CONSECRATION AND CONCENTRATION. 221 
 
 piinded man. But Lot was a noble man — he was just 
 the kind of man the Sodomites liked. They liked that 
 kind of Christianity. He was their style of a man. If 
 th^re had been a railroad running from Sodom to Jeru- 
 salem, he would have been a prominent director in it. 
 He believed in all modern improvements. He was get- 
 ting along amazingly well. Bear in mind, Lot is a 
 typical character. He represents the professing Chris- 
 tians of to-day who don't want to be too religious. 
 They just want to get into Heaven. They keep their 
 religion as a sort of fire-escape. They don't want to be 
 too religious- — peculiar — narrow-minded. Lot wasn't 
 too religious. He didn't belong to that class. He was 
 "a noble man." But God knew about him ; and when 
 He came to investigate him, he found a rotten state of 
 things. Lot had been there twenty years and hadn't 
 any family altar— been there twenty years and hadn't 
 got a convert^been there twenty years and not one 
 man had been made better in all Sodom. I have no 
 doubt when Abraham was pleading with God he said : 
 "Lot has been there twenty years, Certainly he has 
 got some converts." But there wasn't a convert, and all 
 Sodom suffered one fate. Young men say: "Let us 
 make the best of both worlds." That is what you hear 
 now. Well ; Lot tried that, and he came to a miserable 
 end. Look at Abraham. How he shines on the face of 
 history ! — how he lives to-day, and is going to live ! 
 There was a man who walked with God. He was the 
 friend of God. See how he shines ! 
 
 Take Paul — another good instance. Look at that 
 man. They called him mad. How I wish we had a lot 
 of that kind of madness now ! Some one has said : " If 
 he was mad, be had a good keeper on the way, and a 
 good asylum at the end of the route," Pie could afford 
 to be mad. He was a man that turned the world upside 
 
222 A COLLEGE OF COLLEGES. 
 
 down. I believe his little finger was thicker than most 
 of us — yes, bigger than five hundred of us. There was 
 a man who consecrated his life to God. He had one 
 motto. Do you want to know what Paul's motto was ? 
 "This one thing I do." He hadn't forty aims. If he 
 had, you wouldn't have heard of him. He threw his 
 whole life into one channel. " This one thing I do : 
 Forgetting those things which are behind, and reaching 
 forth unto those things which are before, I press toward 
 the mark for the prize of the high calling of God in 
 Christ Jesus." And he has gone on from conquest to 
 conquest — higher and higher. The world looked down 
 upon him, but the world wasn't worthy of him. He is 
 well known in Heaven. If you had asked the rich men 
 in Corinth what kind of a man Paul was, they would 
 have said; "Huh! he is a fanatic — gone clean mad. 
 He's honest ; but he is a madman." Well ; he has been 
 gone 1, 800 years, and how his Epistles are going to the 
 very corners of the earth. There's a man who had one 
 aim in life. Now let us here this morning before we go 
 hence — let us get right on Paul's platform, and let us 
 have one aim : " One thing I do." Let us push right 
 on toward the Kingdom of God. Let the Kingdom be 
 first in everything, and everything else will be added. 
 We needn't be bothering our heads and troubling our 
 ininds about what our future is going to be. If we are 
 wholly given up to God He will lead us. Paul never 
 marked out the path he was going to tread. God 
 marked it out. Hold your reins loosely, and God will 
 lead you. Paul went out to preach, and God led. And 
 then see the end of this man. That's the way to tell a 
 man's success in life, isn't it ? 
 
 How my bones get on fire when I read about Paul ! 
 Look at him. They have beaten him with thirty-nine 
 stripes. Look at him. Do you know what the Roman 
 
CONSECRATION AND CONCENTRATION. 223 
 
 custom was ? They bound him to a post, and struck 
 him across the back with sharp steel, cutting him clear 
 through the skin and flesh to the bone. Very often a 
 prisoner died in the very act of scourging. " Five times 
 received I forty stripes save one." If I could get one 
 stripe on my back there would be forty publishers after 
 me, wanting to publish my life as a martyr. " Five times 
 received I forty stripes save one," and he hardly said 
 anything about it. Suppose you had said to Paul after 
 one of these beatings : " Now, Paul, if you get out of 
 this difficulty, what are you going to do?" "Going to 
 do ? I press toward the mark for the prize of the high 
 calling. You don't think a few stripes will turn me? 
 Not a bit ! " Take him again. They have beaten him 
 again : " Paul, if you escape this difficulty, what are you 
 going to do ?" " Do ? I do but one thing. I press to- 
 ward the mark for the prize of the high calling." " But 
 it's costing you a good deal. You have gone through 
 perils by land and sea, you have suffered hunger and 
 thirst. They have beaten you twice with rods, and five 
 times laid their cruel stripes on your defenceless body." 
 " Ah, these are but light afflictions. They only hasten 
 my reward. They only make it more precious.'' You 
 couldn't swerve him. I tell you, the devil got his match 
 when he got hold of Paul. He didn't seem to think 
 these things were worth mentioning. He only alludes 
 to them when he wants to defend his character. 
 
 He says they stoned him. I don't doubt they left him 
 for dead. Suppose you had gone there and seen him. 
 There he lies, with his body all swollen — all black and 
 blue. " Now, Paul," some of our modern Christians 
 would say ; " don't you think you had better be a little 
 more conservative ? You are altogether too hot. You 
 are too pronounced. You bear down too hard on the 
 Jews. Give them polished words. Just give them smooth 
 
224 A COLLEGE OF COLLEGES. 
 
 words." Like a promineiit man I knew some years ago 
 — a man who had been prominent in the Senate and the 
 Supreme Court, prominent in the law. When he was 
 speaking one time, some one asked him what he was 
 talking about. "Well," said he, "I was just trying to 
 think what I was talking about." Lots of ministers 
 talk when they might as well not open their mouths. 
 Paul might have talked and talked, and never said any- 
 thing ; and the devil and every one else would have let 
 him alone. But he gave no uncertain sound. I am 
 afraid some of these compromising Christians, if they 
 had been there, would have said : " Now, Paul ; don't 
 be so outspoken. Be quiet. Don't you think 5'ou had 
 better go to Europe until these riots are over — till this 
 excitement has died out?" Ask him: "What are you 
 going to do?" "Do? I do only one thing. I press 
 toward the mark for the prize of the high calling." 
 
 Look at him again. He goes over into Macedonia, 
 and the first thing that happens, he is cast into prison — 
 a dark, damp dungeon. We would have said that was 
 a very strange Providence — very singular. If we had 
 seen a vision of a man crying, "Come over into Macedo- 
 nia, and help us"; and then the first thing we had got 
 into jail, with no one to plead our cause — we would 
 have begun to whine. But what did Paul and Silas do ? 
 They sang praises to God. Queer place to sing praises 
 — with their bodies bleeding and their feet fast in the 
 stocks ! I suppose we would have sung, " Hark, from 
 the tombs," or something of that kind. But they sang 
 praises, and the prisoners heard it, and the place shook 
 with an earthquake, and there was a great work done. 
 The jailer was converted, and his family ; and Paul be- 
 came the first bishop in Europe. He got converts wher- 
 ever he was, because he was pressing "toward the mark 
 for the prize of the high calling." He pushed right on. 
 
CONSECRATION AND CONCENTRATION. 22$ 
 
 That's what we want to-day : men of one idea. People 
 said he was a narrow-minded man--a man of one idea. 
 My friends, if you have got one idea that covers every- 
 thing — the one idea of Christ crucified — you can afford 
 to be called fanatical. 
 
 Look at the old warrior again. Look at him, as he 
 takes up his pen to write his last letter to Timothy. Pie 
 is writing to a young man — like one of these young 
 Harvard students. What does he say ? " Well; the bat- 
 tle is over. I have finished my course. I have kept my 
 faith." Thank God, he never broke away from the old 
 moorings. Young men, hold on to the faith. I wouldn't 
 give that (!) for the men who go into pulpits to preach 
 their doubts. We want to see a man go into the pulpit 
 to preach what he knows — not what he doesn't know. 
 " I have finished my course ; I have kept the faith. 
 Henceforth there is laid up for me a crown." He's got 
 his eye on the crown. I see his face light up as he 
 writes that last letter. His warfare is over. No sign of 
 sorrow there; but great joy. He had finished his course; 
 he had done his work well ; and he was about to go. 
 The jailer orders him out to be executed. I see him 
 now; I can see that young man — for he was still a 
 young man ; he didn't live to be very old. You know I 
 consider myself a young man yet. He was right in his 
 prime. I see him as he is led along the streets of Rome. 
 Rome had some wonderful roads. The Caesars had 
 trodden those streets. Some of the greatest warriors on 
 earth had trodden those streets. This little man ex- 
 celled the whole of them. He was a little man — a man 
 of very meagre appearance. He gets ready to go like a 
 giant ; he is going to get his crown ; he is going to see 
 his Master. I see him shake hands with his fellow- 
 prisoners, and then walk along between the soldiers. 
 "Paul, ain't you sorry you consecrated your life to God ? 
 
226 A COLLEGE OF COLLEGES. 
 
 Ain't you sorry now that you gave your whole life to this 
 one thing ? Ain't you sorry ? " " Sorry ! Ah, if I had 
 ten thousand lives, the Lord Jesus would get every one 
 of them." I imagine I see him at the place of execution. 
 He bows his head, and says : " Nero may have my head, 
 but Nero can't get my soul." The chariots of Heaven, 
 I have no doubt, were waiting. All Heaven was inter- 
 ested in that scene. Earth didn't care much about it. 
 The great generals, the wise men, the Senators of Rome 
 didn't care much about it. He was only a poor despised 
 prisoner. Ah, in yon world of light there was intense 
 interest. And as that head comes off, you can see that 
 spirit leap into one of the chariots oi nre, and with 
 celestial escort he rises. See him as he mounts — up — 
 up — up. Look at him as he goes sweeping through the 
 gates — up — up — up — to the very throne of God. I hear 
 the bells there pealing forth their anthems. There is a 
 shout among the saints of God. The old warrior is 
 coming ; the hero of Philippi, and Ephesus, and Rome 
 is coming — the greatest warrior that earth has had since 
 Christ led captivity captive. We hear the words of 
 Christ as He receives this great Apostle : "Well done, 
 good and faithful servant ; enter thou into the joy of 
 thy Lord." You and I may be like that if we are faith- 
 ful. Lay yourself on the altar. Say : " Here, Lord, 
 take me — take me. Take my tongue, my hands, my 
 feet, my heart — my all." Let us consecrate, and then let 
 us concentrate. God bless you ! 
 
CHAPTER XIX. 
 
 A MIGHTY WORK IN SCOTLAND. 
 
 Prof. Drumraond Describes the Wonderful Awakening at Edinburgh 
 University — Its Origin and Immediate Success — Features of the 
 Movement — No Cant — No Interference with Work — Personnel of 
 the Leaders — No Interference with Amusements or with Theolog- 
 ical Speculation — Fruitful Meetings — Deputations to Other Col- 
 leges — The " Holiday Mission" — Toil Among the Poor — Captur- 
 ing the Boys — Answers to Questions. 
 
 I GLADLY respond to Mr. Moody's request to state a 
 few facts about the marvellous religious work which has 
 been going on now for three years at the University of 
 Edinburgh. No report of this work has ever appeared 
 in print. We have never allowed one line to be pub- 
 lished about it. Perhaps that was not wise. Some of 
 you might think it was carrying the thing a little too 
 far. But we don't repent having kept the work quiet. 
 And the reason was simply that we felt it to be such a 
 sacred thing that we were afraid of losing the blessing 
 that was coming upon us. We find that reports of re- 
 ligious work tend to cheapen and destroy the power and 
 delicacy of the work. And so we have tried to keep this 
 thing, so far as print is concerned, quiet. Not, however, 
 that we have not sought to propagate the movement in 
 other ways which I shall name, 
 
 I am anxious to tell you about this movement, because 
 I hope that the outcome of the Northfield meetings this 
 year will be a determined effort to evangelize the col- 
 leges. [Amen.] The outcome last year was entirely 
 
 (227) 
 
228 A COLLEGE OF COLLEGES. 
 
 unexpected : a marvellous increase of interest in the 
 foreign field. God never repeats Himself. We cannot 
 expect it will be that this year. May I hope and pray 
 that the result of this feeding and praying which 
 have been prevailing here during these last days may 
 be a movement for the winning of every man in every 
 college in America to the Cross of Christ. Gentlemen, 
 let me say this further. Do not postpone your useful- 
 ness till you have graduated. That is the tendency — ■ 
 for a man to be equipping himself all the time at his 
 college for what he thinks is the life-work that will then 
 begin. Your life will never pay you better than while 
 you are at college. There is no such field in the world 
 as a college ; and you can do more, perhaps, just now as 
 students than you will ever be able to do in your future. 
 Therefore, magnify your opportunity as a student. That 
 time can never be recalled. 
 
 Edinburgh University has 4,000 students. I suppose 
 it has the finest medical school in the world ; and if a 
 man has a clever son in any of our colonies who wishes 
 to study medicine, he naturally sends him to Edinburgh. 
 The consequence is, the half of those 4,000 are from dif- 
 ferent parts of the world, and they represent the cream 
 of the young men of the world. Until the last three 
 years the University was irreligious, so far as any Uni- 
 versity expression of religion went. When I was a stu- 
 dent there, there was a miserable prayer-meeting. I 
 never saw more than some seven or ten out of all those 
 thousands at that prayer-meeting. And the quality of 
 the men who attended it was about as miserable as the 
 quantity. Three years ago two Cambridge students 
 going to China, well known to the athletic set- — their 
 names are also, I believe, known to you : Mr. Studd, one 
 of the Cambridge cricketers, and Mr. Stanley Smith, one 
 of the Cambridge oarsmen in the University boat-race — 
 
A MIGHTY WORK IN SCOTLAND. 229 
 
 asked the athletic men of our University men to meet 
 thetr, that they might bid them good-bye. The athletic 
 men turned out in great numbers ; and some of the 
 Christian men in the University saw that the interest 
 whicli these two men awakened in the cause of missions 
 in the work of Christ, was so great that they considered 
 it worth while to attempt a movement upon a larger 
 scale. They thought over the thing for a month or two, 
 and then took a hall that held about a thousand men — 
 a hall which was popular with the students — where they 
 used to hold their smoking concerts. They announced 
 a meeting there on a Sunday night, and they had the 
 hall crowded ; and that meeting was continued every 
 Sunday night during the remainder of the term. To- 
 wards the end of the term the hall was over-filled, and a 
 great many men had to be turned away. The interest 
 deepened through the whole of the session, and culmi- 
 nated at the end in a communion service, the students 
 asking that they might be allowed before going to their 
 homes to sit down together at the sacrament. We got 
 one of the professors to distribute the elements, while 
 the Principal of the University, Sir William Muir, pre- 
 sided at the meeting. 
 
 Now, that is a rough outline of the machinery. Let 
 me say something of the lines on which we carried on 
 this Sunday-night meeting. For one thing we allowed 
 no cant. There is nothing a student hates so much as 
 can t. By cant I simply mean anything that is unnatural, 
 false, falsetto, untrue to experience — anything that is 
 sentimental or sanctimonious — anything in the shape of 
 exaggerated expression or exaggerated emotion. That 
 was altogether disallowed. The second thing that we 
 discouraged was interference with work. We never held 
 a meeting during the week. Sometimes the tide rose 
 very high, and then we were compelled to have a prayer- 
 
230 A COLLEGE OF COLLEGES. 
 
 meeting — we couldn't help it — but it was against our 
 principles. A man to get through his examinations 
 there has very hard work ; and we didn't wish it to be 
 brought as a reproach against the work that men were 
 dissipating in religious meetings. There was a great 
 deal of prayer, I need not say, in the men's homes ; and 
 on Saturday nights there were many houses open for 
 Bible-readings and prayer-meetings. But there was no 
 public meeting in connection with this movement except 
 the evangelistic service. Of course it was never called an 
 evangelistic service. We never called it any thing at all. 
 We just called it a meeting. Instead of being discour- 
 aged, work was put in the foremost place at every meet- 
 ing ; and the work, I believe, the first session of these 
 meetings, was never better done, and more men got 
 through their examinations than if there had been no 
 meeting. We never allowed a man to come near our 
 platform, or to hold our programmes, or to hold our 
 hymn-sheets, or take any part whatever, w^ho was not 
 entirely respected for his personal character and manly 
 instinct among the students. [Mr. Moody — Hear, hear.] 
 There were such men at the University, and they at once 
 came to the front ; and they were summarily snubbed, 
 and sent to the back, and by-and-by they fought clear 
 of us altogether— we got rid of them. Then, there was 
 no interference with amusements. The best men we had 
 were the athletic men. And we had the pick of the ath- 
 letic men in connection with the movement — a great 
 many of them on the committee. I remember one little 
 meeting at which out of the University football fifteen, 
 twelve were present, and most of them took a part in the 
 meeting. For another thing, there was no interference 
 with speculation. We never touched perplexing ques- 
 tions. We allowed every man to think as he liked. We 
 respected honest doubt in every direction. Our creed 
 
A MIGHTY WORK IN SCOTLAND. 23 1 
 
 was very simple. We had no creed. We had a Person. 
 We tried to lead every man into the fellowship of Christ, 
 and then let him settle his doubts as he liked, or leave 
 them unsettled. Our Gospel was, " Save your lives ! " 
 ■ — not so much " Save your souls ! " as " Save your 
 lives ! " — and the chief end was to lead every man to 
 become a friend of Christ, and become an active subject 
 and member of Christ's kingdom. 
 
 You need not wonder that after some months of work 
 along these lines, a certain amount of impression was 
 made upon the best men of the University. We didn't 
 do so much for the indifferent men. We coveted for 
 Christ's cause the flower of the flock ; and we got them. 
 Not always in the public meeting : sometimes by laying 
 sieges to them. A man would fix his eye on some one 
 who he knew would be of value in Christ's kingdom ; 
 and he would begin to wind his web around him — go up 
 to him the first time they met, or go and hunt him up, 
 and gradually by the impression of his own character 
 and the reflection of Christ from him — by his own self- 
 sacrifice — win that man around to our side. That 
 movement has gone on for three years. It has been 
 deepening in intensity all that time. We don't know 
 where it is going to lead. We have had a large inquiry- 
 meeting generally at the end of every meeting ; and 
 sometimes I have seen as many as a hundred men being 
 spoken to by their fellow-students about personal re- 
 ligion. 
 
 With regard, now, to the development and outcome 
 of this great work : after it had been going on for six 
 weeks, our thoughts went out to the sister universities; 
 and we packed off deputations. Each of those deputa- 
 tions consisted generally of a professor and about a 
 dozen students. We used to pick medicals generally, 
 because, you know, medicals are supposed to be a very 
 
232 A COLLEGE OF COLLEGES. 
 
 wild set, and if we could get some of them they would 
 have great weight. If a divinity student happened to 
 get into a deputation, he was earnestly charged to say 
 nothing about it, and pretend he had never had the 
 enamel and naturalness and point in speech taken off 
 him by a theological seminary. The one disqualifica- 
 tion for going on a deputation was eloquence and flu- 
 ency. If a man could talk easily, he was immediately 
 dropped. If a man used fine phrases he was sent about 
 his business. What we wanted was facts — facts in 
 their simplest form ; and we found they had a marvel- 
 lous effect upon the universities which were visited. So 
 this work went on the first year — went on in all of them. 
 I would not say it went on in any of them with any very 
 great vigor, except in the University of Edinburgh. 
 There it has increased from year to year. 
 
 At the close of the session, a great number of men 
 were so much in earnest about propagating this king- 
 dom of God, they made up their minds that they would 
 give up their holiday to go amongst the villages and 
 towns of Scotland and England and Wales, and meet 
 with the young men of those places, and tell them about 
 it. We organized these men into what we called the 
 "Holiday Mission." And I think the first year we had 
 loo or 120 volunteers for the work. We picked the men 
 who were not eloquent, and sent them out in deputa- 
 tions of half-a-dozen ; and there was no county in 
 Scotland which was not visited by these young men. It 
 was found that the young men of these places would 
 come out by thousands. Unless under exceptional cir- 
 cumstances the audience in any place would contain 
 nearly all the young men in it. The young men would 
 turn out en bloc to hear these medical students from Ed 
 inburgh — they thought it was such a marvellous thing 
 to hear a medical student who was a religious man. A 
 
A MIGHTY WORK IN SCOTLAND. 233 
 
 great many of the men were won to Christ. That 
 " Holiday Mission " has gone on ever since. It is now 
 in full swing. All the expenses are paid by the centra] 
 committee. The men are furnished with hymn-sheets 
 printed with the University mark upon them. Every- 
 thing is done in an academic way, to- tempt the young 
 men of the country to come out ; and we don't know at 
 all where the movement is going to end. It has raised 
 up a great band of speakers and workers who will speak 
 as long as they have tongues. 
 
 Let me give you one instance of the work done by the 
 " Holiday Mission." There is a college at Aberystwith, 
 in Wales, which competed for a deputation also ; and 
 we sent down five or six men — the only men that hap- 
 pened at the moment to be available. They arrived at 
 the college on the day of the annual spiels on the ath- 
 letic field. Our young men went in amongst them and 
 took a conspicuous part. Some of the students at once 
 got into conversation with them, and asked them what 
 they were going to do. Those Welshmen thought it 
 was a great idea that one of the colleges in Wales should 
 be visited by these Scotchmen. Wales, you know, is 
 such a religious country, and they thought they knew 
 all about it — would have nothing to do with these young 
 men. That night there was going to be a social meet- 
 ing in connection with the sports. These men attended 
 the meeting, and out of courtesy they were asked to 
 assist in the entertainment. One of them sang a song 
 in capital style. Another made a speech. Said he : " If 
 you like, I will propose the toast to the ladies "; and 
 when the time came, he proposed the toast in a humor- 
 ous speech. The Welshmen thought they were capital 
 fellows ; they saw a novel type of Christian ; and they 
 determined to come out and hear them. Next night 
 they turned out en masse. In three or four days there 
 
234 A COLLEGE OF COLLEGES. 
 
 was not a man — not one man — who was not more or 
 less concerned about his spiritual condition. After they 
 had been there about a week, they had to go home 
 about their work ; but the Welshmen gathered around 
 them and said : " Now, you can't leave us. Here are 
 the wounded lying around on every side, and you must 
 do something to help us. You have helped to produce 
 this, and you must do something more." Well ; the 
 Edinburgh men consulted amongst themselves, and 
 they agreed that they should leave one of their number 
 there — that he should become a student of that college. 
 He took lodgings there, and worked personally among 
 the men for at least two months — the remainder of the 
 term ; took rooms amongst the students, and lived 
 for them, had them up to his rooms night and day, and 
 led them to have meetings. Then he headed them out 
 in deputation work to the other colleges of Wales, and 
 so spread the fire throughout the country. 
 
 Another thing, that was not an immediate outcome of 
 this work, but has been greatly stimulated by it, is the 
 work in the hospitals and infirmaries in Edinburgh it- 
 self. Every Sunday morning when you go to the Royal 
 Infirmary at Edinburgh, you will see a hundred students 
 at least, gathered in an amphitheatre for a prayer-meet- 
 ing. After the prayer-meeting they go back to the wards, 
 two by two, and have evangelistic services. These men 
 are known to the patients through the week in their 
 medical studies, and when they come to talk with them 
 on religious subjects their visits are welcomed and ap- 
 preciated. There are, I think, a hundred men in the 
 Royal Infirmary alone engaged in that work every Sun- 
 day. Then there are other men who do the same thing 
 at the Fever Hospital, and in all the hospitals in Edin- 
 burgh. Medical students conduct all these services. 
 
 1 hen, a few men have gone out to work amongst the 
 
A MIGHTY WORK IN SCOTLAND. 235 
 
 poor. They have taken a building in one of the worst 
 streets in the lowest neighborhood in Edinburgh ; and 
 they have, so to speak, camped there in order that they 
 may exert an influence for good on the locality. That 
 " University settlement," as it is called, has only been 
 in operation about eight months, but the result has al- 
 ready been beyond our farthest expectation. Some of 
 our best men have gone to live there — medicals. They 
 have helped the people — taught them in night schools, 
 preached to them, and influenced them more espe- 
 cially by their own lives, and by visiting them in their 
 homes. It is another aspect of the work, which we ex- 
 pect to find developing itself amongst the poor during 
 the next year. 
 
 Mr. Moody — That is taking a holiday ! Do these men 
 keep up with their studies ? 
 
 Prof. Drummond — Yes. This goes on all the year. I 
 think I will trouble you by naming an interesting move- 
 ment which we instituted to get hold of the boys in 
 Edinburgh. Edinburgh is a great educational centre ; 
 and there are thousands and thousands of boys sent 
 there from all parts of the country for their education. 
 Now, the key to a boy's heart is athletics ; and we picked 
 the men who were heroes in the eyes of those boys for 
 their superiority in the athletic field. We invited the 
 boys of the great schools to come and meet those stu- 
 dents on Saturday afternoons at 3 o'clock. Some of 
 the head-masters entered into this scheme, and we had 
 our hall filled, or nearly so. We had five or six hundred 
 boys. It was just meant to try a meeting or two for an 
 experiment ; but the thing went on successfully, so that 
 the meeting was kept up during the whole term. That 
 meeting has become an institution. I am quite con- 
 vinced that a great many of those boys have been got 
 hold of. And I hope the students here will talk to the 
 
236 A COLLEGE OF COLLEGES. 
 
 boys. It is the age of impression — during tl. eir boyhood 
 and you can do a good deal of work among them apar 
 from your university work altogether. We influencec 
 those boys in the direction of muscular Christianity. 
 
 I have told you these facts. I leave them to speak fo: 
 themselves. If there are any questions about furthe: 
 work on our methods, I would be glad to answer them. 
 
 Mr. Moody — I would like to know whorn you mean b) 
 " we " ? Who comes down and helps you at the Sunday 
 night meeting.? A. Well; if possible we get one man 
 
 Mr. Moody — Who is " we " ? A. Nobody knows whc 
 runs this work. We have no college association. Thai 
 is where we differ from you. Some of us know thai 
 there is a mysterious committee that corresponds 
 to your vigilance committee out West, which keeps its 
 eye on the whole University ; but nobody knows who 
 belongs to it. The reason why we have formed no asso- 
 ciation is this : The moment an organization is forrned 
 there is a fence thrown up. The men say : " We either 
 belong to that or we don't"; and sometimes they don't 
 quite like the quality of the men who are interested, 01 
 some little objection arises to the association and they 
 fight shy of it. So meantime we have left the whole 
 thing amorphous. 
 
 Mr. Moody — Who do you get to preach ? A. We get 
 some man whom the students will take to. We have 
 tried several men. When we have found that a man is 
 successful we keep him. 
 
 "Mr. Moody — Are they ministers? A. Not as a rule. 
 If we get one man who will take the meeting for three 
 months, that is what we like best. If we could we would 
 get Mr. Moody, or Mr. Cook, or some one that is 
 known. 
 
 Q. What special training do these men have for per- 
 sonal work ? A. Their personal knowledge of Christ. 
 
A MIShVV work in SCOTLAND. 237 
 
 Q. And a knowledge of the Scriptures? A. They 
 don't attempt in the first instance to lead men to Scrip- 
 ture. They attempt to lead them to Christ. They have 
 Bible readings all summer in their rooms, and generally 
 once a week in some of their houses, where they study 
 the Bible and learn how to deal with inquirers. But 
 their great endeavor is not so rnuch to present even the 
 Bible to men as to bring them into personal relations 
 with the Lord Jesus Christ.* 
 
 Mr. Moody — When these men get all fired up and en- 
 thused, how do they keep up with their studies ? A. 
 They make study a part of their religion. 
 
 Mr. Moody — But are they not carried away very often ? 
 A. Well, that is simply an enormous temptation. The 
 strain is tremendous to carry on this work and keep up 
 with their studies ; but they do it. There was not a 
 man among them "plucked" at the examinations last 
 year. 
 
 Dr. Pierson — I would like to know how the vigilance 
 committee cuts off the heads of those canting fellows. 
 How do you get rid of those who bore your meetings ? 
 A. I don't know how it is done. It is all secret. It is 
 done. — The vigilance committee never tells its secrets to 
 an outsider. 
 
 Q. What is the mode of conduct of those large meet- 
 ings ? A. Singing ; reading ; prayer ; singing ; evan- 
 gelistic address ; inquiry-meeting. 
 
 Q. Is the prayer by anybody ? A. Sometimes we have. 
 a professor in the chair. Sometimes we have the Prin- 
 cipal in the chair. But we don't care in the least for 
 dignitaries. We don't want patronage of any kind — 
 don't ask anybody to come. We just take who is there. 
 
 * It will be remembered that in Scotland young men are presumed 
 to be thoroughly familiar with the letter of Scripture. — Ed. 
 
238 A COLLEGE OF COLLEGES. 
 
 Q. Where does the money for the expenses come 
 from ? A. I am sure I don't know in the least. It is as 
 mysterious as anything else. 
 
 Q. Do you hold an after-meeting ? A. Yes. 
 
 Q. How is it conducted ? A. The second meeting is 
 very inform ally announced. Wesay : " The night is early, 
 and there will be a half-hour or an hour of free talk " — 
 and that the men are invited to gather in knots all over 
 the room and just talk over these things a little. Three 
 or four men have their eye generally on a man, and 
 they inveigle him to talk. The hall is kept open an 
 hour or so, and by the end of that time a good deal of 
 business has been done. There is a great deal done on 
 the street. As a man goes away from the meeting some- 
 body walks with him to his lodgings. That is how. 
 
 Mr. Moody — Having designs on him ? A. Having de- 
 signs on him. 
 
 Q. Can you say what proportion of those 4,000 men 
 have become Christians ? A. I have no idea. I will say 
 this, however, that scarcely a man has gone back. The 
 work has been the most thoroughgoing of any work I 
 have ever seen. 
 
 Q. Have a large number confidently confessed Christ ? 
 A. Hundreds and hundreds. Hundreds and hundreds. 
 The tone of the University is entirely changed. 
 
 Q. Do they unite with churches ? A. Oh, yes. They 
 are entirely friendly with the churches, and the churches 
 are friendly with them. 
 
 Q. Does the whole faculty show any sympathy with 
 that meeting? A. Some of the most influential men 
 have been in it a great deal. I fancy some of the faculty 
 don't know it is there. We don't want men who arc 
 not walking with God to patronize us. We don't want 
 names, and so we have said nothing about it. We looli 
 upon it as a spiritual movement all through. 
 
CHAPTER XX. 
 
 MR. Moody's question-drawer. 
 
 Various Queries Answered by the Evangelist and Others — Importance 
 of the Work of the Young Men's Christian Association — How to 
 Brighten Prayer-Meetings and Evangelistic Services — Abolishing 
 Cant — Plain Dealing with Unworthy Men — Power for Service — The 
 Foreign Field — Light Elicited on Numerous Practical Points. 
 
 Q. You say the Church needs to be raised into a 
 higher plane, and that it is better to do this than to 
 make converts. Isn't the way to lift the Church up, to 
 get converts into the Church ? A. Well ; I don't see 
 that the Church is lifted into a higher plane, I am sorry 
 to say. That is the trouble — the standard is too low ; 
 and if we could have a sifting in our churches I think 
 those who were left would be more powerful than the 
 whole of them. A man said once he had had a great 
 revival in his church. He was asked : " How many have 
 you taken in ? " Said he : " We haven't taken in any. 
 We have put 150 Out." 
 
 Q. Ought a Christian to take any part in politics, such 
 as voting, etc. ? A. I think it would be hypocrisy for 
 me to pray if I didn't do what I could to purify the poli- 
 tics of a town like this. We had an election here last 
 spring, and if I had been at home I think I would have 
 had something to do in it. The question came up : whis- 
 key or not ? The State gave us permission to vote on 
 that issue. If 1 am too sanctimonious and too religious 
 to go out and help to vote whiskey out of the town, I 
 am the last man to pray God to keep men from tempta- 
 tion, ain't I ? [Applause.] 
 
 (239) 
 
240 A COLLEGE OF COLLEGES. 
 
 Q. Do you think the secretaryship of the Young Men' 
 Christian Association has claims upon college men ? A 
 What we want, it seems to me, is a class of young me: 
 that have been trained in our colleges to go into our assc 
 ciations and reach a different class of men from what w 
 have been reaching. There is no place where a youni 
 man can accomplish more in a city to-day than to g< 
 among young men. In some of these large cities the 
 have got a hundred thousand — five hundred thousand- 
 young men ; and it seems to me there is no field wher 
 a young man can be more useful than in these associa 
 tions, because he can work 365 days in the year. If ; 
 man takes a church he can only get an audience onci 
 or twice a week ; but a live secretary in one of these asso 
 ciations can get an audience as often as he wants it 
 And if he has got the gifts he will soon gather arounc 
 him a nucleus of young men, and with that body o: 
 young men he can carry the Gospel of Jesus Christ int< 
 any part of the city. I think it is a good training fo: 
 the ministry. Some are afraid there will be a time whei 
 they won't be wanted in the association — they will grov 
 away from the young men. But if a man can keep young 
 there is no trouble about getting hold of young men 
 I've seen young men at seventy. 
 
 Q. How would you advise a young Christian who i 
 in difficulty as to what church he ought to join ? A 
 Well ; I want to say right here, if you take my advic 
 you will get into the church where you will get th 
 most good and do the most good. The sectarian wall 
 are getting very thin. I couldn't have twenty years agi 
 such a meeting as this. The different denomination 
 would be afraid their young men would be carried avFa' 
 from them. But I haven't seen a Baptist or a Methodis 
 or a Congregationalist or an Episcopalian since I hav 
 been in these meetings. I don't know what you are 
 
MR. MOODY'S QUESTION-DRAWER. 24I 
 
 They used to have hardly condescension enough to get 
 into a union meeting. A man used to say, " I am a 
 Methodist," or, " I want you to understand that I have 
 condescension enough to come on this platform although 
 I am a Baptist." Thank God we have got beyond that. 
 We used to have to climb a ladder, and stretch and peek 
 over the walls to see how the Methodists were getting 
 on over there in their little corner. We have got over 
 that. I don't know where they have gone. When I get 
 home I won't see any Baptists or Methodists. All swal- 
 lowed up in Christ ! That is what we want. 
 
 Q. What preparation would you advise a young man 
 to have who expects to become a Y. M. C. A. secretary? 
 A. Mr. Bowne, you have a school to prepare these men. 
 What kind of training do they get down there ? [Mr, 
 Bowne explained the operations of the School for Chris- 
 tian Workers at Springfield] Mr. Moody — I want to 
 say that I think a young man going into that office ought 
 to get posted up in about twelve of the great doctrines 
 of the Bible, at least — such as Justification, Atonement, 
 Redemption, Assurance, Faith, etc. — and give some time 
 to it. Then, of course, he wants a practical training, 
 and a very good way to get it is to go into an asso- 
 ciation v/here they have got a live secretary, and learn 
 from him. 
 
 Q. How does the work of the secretaryship differ from 
 the ministry ? A. You keep at it all the time. No church 
 I know of would stand as much preaching as I would 
 want to give them. When I am in the harness I would 
 like to speak two or three times a day. A secretary can 
 have all the work he wants from morning to night — 
 personal work, and deeply spiritual work. 
 
 Q. Can a young man expect a life-work in the secre- 
 taryship ? A. Well, my friend, Mr. McBurney, and my 
 friend here, Mr. Morse, are more useful than ever. The 
 
242 A COLLEGE OF COLLEGES. 
 
 work has taken on an institutional character during the 
 last ten years, and we need mature talent and age, as 
 well as youth, in the administration of all that belongs 
 to the best interests of the Association. Mr. McBurney, 
 what do you say ? Mr. McBurney — If a man has a young 
 heart, the older he grows, the younger his heart will be- 
 come, and the more sympathetic and wise will he be in 
 dealing with young men. I know of no profession or 
 line of business in which men of youthful temperament 
 who are fitted as young men for secretaries of associa- 
 tions, and also fitted as they grow older for wider use- 
 fulness, can be of such service in the cause of Christ. 
 Mr. Moody — Is it a delightful work ? Mr. McBurney — 
 Yes ; there is no work on the earth equal to it. Mr. 
 Moody — You like it ? Mr. McBurney — I like it more 
 and more as I grow older and see its increased useful- 
 ness and breadth — how it touches every line of Christian 
 activity in any city where it exists. It is a grand oppor- 
 tunity — an open field ; not circumscribed by denomina- 
 tional boundaries, but reaching as far as the Spirit of 
 God will lead us. 
 
 Q. Whenever the Church has been mentioned in this 
 convention it has always been in the way of criticism. 
 What is the reason ? A. I haven't noticed it. If I know 
 my own heart I love the Church more than anything 
 else on this earth. I believe it is the dearest thing on 
 this earth to the heart of my Master. And if there has 
 been any criticism here it has been from its friends, and 
 out of love. We are here as Christians, to see how we 
 can improve the Church of God, and the way to make it 
 stronger and better in our day. We are inside the 
 Church, and trying to lift it up. " Faithful are the 
 wounds of a friend." At the same time, why do we want 
 an uplift in the Church of God? You know very well 
 it doesn't mean very much to be a Christian. Suppose 
 
MR. MOODY'S QUESTION'-DRAWER. 243 
 
 a rran comes to me and has got letters that he belongs 
 to a certain church — he has been a member of that 
 church for five years — and he wants me to lend him 
 money. Suppose I am a capitalist — I have money to 
 lend — and he wants me to start him in business. Would 
 it have much weight with me that he was a church 
 member ? How far would it go ? It ought to go a great 
 way. Suppose a man starts off down here to Boston to 
 buy some goods, and he takes down his church-letter ; 
 he says to the merchants of Boston he is a- member of 
 the Congregational church, or the Methodist church, or 
 the Baptist church ; how far would it go ? Ah, my 
 friends, it makes me hide my head sometimes when I 
 think how little it means for a man to take these vows 
 upon him. I think it means a great deal to take the 
 name of Christ, and it ought to mean to the world a 
 thousand times more than it does. 
 
 Q. Does Scripture teach that it is possible for a man 
 to live without sin ? A. I think Scripture teaches that 
 we are to aim for perfection. That is our aim. But if 
 a man thinks he has got there, he has got nothing to 
 aim for, has he ? I heard a man saying that for twenty 
 years he hadn't heard a whisper from the devil. I am 
 afraid the devil had whispered to him a good many 
 times and he didn't know it. I think the devil whis- 
 pered that into his mind. 
 
 Q. Is it Scriptural to teach that the flesh is dead, and 
 that there is no temptation from within — it is all from 
 without ? A. Paul says you are to reckon yourself dead. 
 If you were dead you wouldn't reckon yourself dead — 
 you would drop out of the reckoning entirely. If you 
 claim to be dead you don't know the depth of your own 
 heart. The heart is deceitful above all things. It is 
 carnally-minded. When a man thinks he is dead, the 
 chances are some temptation will come, and he will 
 
244 A COLLEGE OF COLLEGES. 
 
 yield to it, and find he is alive. We are to watch a 
 well as pray. I have had more trouble with D. L 
 Moody than with any other man that has ever crossec 
 my path. I think it is a battle. I don't think the flesl 
 is dead. I am to reckon him dead, and keep him when 
 he belongs. 
 
 Q. How much time should an Association man givi 
 to reading Sunday newspapers ? A. Not more than oni 
 second in a hundred years. [Great applause.] 
 
 Q. How can an Association best impress the iniport 
 ance of total abstinence upon young men ? A. By no 
 touching it yourself — by example. Of course, give nc 
 uncertain sound. Let people know that you are teeto 
 talers by your walk and conversation, and by your life 
 Not only that, but just let these young men understand 
 that in this country we don't need stimulants. We have 
 got all we want in the air — we've got such a wonderfu 
 climate. I am so rejoiced we have had you young mei 
 here for eleven days, and, to say nothing about whiskey 
 I haven't smelt tobacco. I don't believe in any stimu 
 lants. We have got enough stimulus in the very atmos 
 phere about us, and it is a false idea that men have tha 
 they need it. 
 
 Q. Ought a young man who is not much of a speake 
 to become a Y. M. C. A. secretary? A. I think the] 
 make the best. I think I would make a very poor one 
 I like to preach. I don't like to get down to detail 
 These men that have got no gift for preaching make thi 
 Very best secretaries. 
 
 O. How can we best learn how to do personal worl 
 among young men ? A. Jump in and try it It is lik< 
 learning to swim : the only v/ay is to leap in and go a 
 it. That is the way to do : go at it. You will mak( 
 mistakes enough to keep you humble. 
 
 Q. What methods of Bible study would you suggesi 
 
MR. MOODY S QUESTION-DRAWER. 245 
 
 to a young man to fit him for the place of a secretary ? 
 A. I would take up the great fundamentals first. Take 
 up Regeneration, Repentance, the Atonement, and all 
 those great doctrines. Take up the Bible topically, with 
 a Concordance. Every young man ought to have a Con- 
 cordance. I believe Alexander Cruden did more to open 
 up the Bible than he could ever have dreamed. For 
 years I didn't know there was such a book. I would 
 hunt for hours to hunt up some passage. It was very 
 humiliating to have some one say, " There is no such 
 passage in the Bible"; and I would hunt and hunt, and 
 couldn't find it, although I knew it was there. Every 
 young man ought to have a good Concordance, and 
 study the Bible topically. In some of the associations 
 they have got training-classes, which are very helpful. 
 Very often you will learn more than you teach. 
 
 Q. How can we best secure the attendance of young 
 men at association meetings ? A. I don't know any bet- 
 ter way than to get them interested. Then, make the 
 young men feel that you care for them. I think there 
 is no trouble about reaching out when they get the idea 
 that you want them. There is an idea among them that 
 Christian people don't care for them — that we are on a 
 higher platform than they are — that we censure them 
 because they are sinners. When, you get them into the 
 Bible-class, don't put difficult questions to them and 
 make them feel uncomfortable. Sometimes in church 
 work, you will find a great many young men will stand 
 around the door or the horse-sheds, and you can't get 
 them in. Why ? They are afraid you will poke ques- 
 tions at them that they can't answer. They would be 
 mortified, and they don't want to expose their ignorance. 
 But get them together ; and get them there a second 
 time. I would have the class so arranged as not to put 
 any questions at first. Get their confidence. Put an 
 
246 A COLLEGE OF COLLEGES. 
 
 easy one at first, so they will answer it. In that way 
 they will be drawn out. It takes a good deal of tact. 
 Unconverted men can be reached if we will go for them 
 personally. There isn't a young man that won't have 
 half-a-dozen personal friends that he has got some in- 
 fluence over. He is the one to get them there. Mr. 
 Oatts, how do you get hold of young men in Glasgow ? 
 Mr. Oatts — I am sorry to say the young men who 
 don't go to church are a very large proportion of our 
 population. Out of 100,000 young men I am safe in 
 saying that 70,000 are quite outside the Church of 
 Christ. We want to win these young men. We have 
 our reading-rooms, which are free. We have our edu- 
 cational classes, and seek to draw them in this way. 
 But the one means we have found most successful is our 
 evangelistic meetings and our Bible-classes. The young 
 fellows are walking about the streets on the Sabbath 
 da)^ by thousands. They won't come to our meetings, 
 and so we have got to go to them. We have open-air 
 meetings. About twenty of these are held every Sunday. 
 The young men are attracted by the singing, and we are 
 glad to get hold of them. Hundreds of them have thus 
 been brought to the Lord Jesus Christ, and brought 
 into the association. I would just like to say that our 
 work is in no way opposed to the work of the Church. 
 We feel that we are the Church's best helper. I was 
 standing at the desk of the New York Association a 
 fortnight ago and a young fellow came in from Scot- 
 land. The very first question asked him was : " What 
 church have you gone to ? " We want to get these 
 young men connected with the Church of Christ on 
 earth. [Mr. Oatts here gave an account of one result 
 of the work of Messrs. Moody and Sankey in Glasgow : 
 the " Mizpah Band," consisting of five or six hundred 
 young men who spent their spare hours in learning to 
 
MR. MOODY'S QUESTION-DRAWER. 247 
 
 sing, lest they should relapse into intemperance. Not 
 more than three per cent, a year had gone back to drink.] 
 
 Q. Sunday desecration among young men — how can 
 associations best counteract it ? A. I would say, I don't 
 think there is anything that will hold young men to- 
 gether but the Gospel, and the preaching of Jesus Christ. 
 Have live singing. Have the services short. After the 
 service breaks up have a social time — in shaking hands, 
 or an inquiry-meeting. There is no power like the 
 power of the Holy Ghost to hold people together. Peo- 
 ple hear about it, and come into the meetings, and you 
 can have conversions all the while. I think it is a great 
 mistake that our halls in all our great cities are not kept 
 op^. Let us have meetings in all these halls, and let 
 us do anything to draw the young men there. We have 
 got to have more life put into the church services. I 
 think it would be a good thing to have young men 
 speak now and then. Let them be drawn into the meet- 
 ing to work. A young man takes a hundred times more 
 interest in a meeting that he takes a part in. Then we 
 ought to have good singing. I think it would pay our 
 leading associations to hire good musicians if they had 
 to pay them $3,000 or $4,000 a year, to lift up the sing- 
 ing. A good leader will soon get young men with good 
 voices around him, and out of these j'^ou can have a 
 male choir. Mr. Towner, how are you going to tone up 
 the singing ? 
 
 Mr. Towner — It seems to me there will be no great 
 difficulty in having first-class music in an association or 
 in a college under a thoroughly competent leader. Of 
 course he must be a Christian man. In many an asso- 
 ciation the music has been in the hands of not a very 
 skilful man — some man they could get cheap ; and the 
 consequence is that the very men you want to sing — the 
 men that have had some musical advantages and know 
 
248 A COLLEGE OF COLLEGES. 
 
 about these things— find there is nothing there for them 
 to get, and after awhile you can't get anybody to come. 
 I think as a rule we don't appreciate the power of Gos- 
 pel song. It v/ould be impossible for me to cite an in- 
 stance where the music had been for any length of time 
 in the hands of a thoroughly competent leader and had 
 failed. I wouldn't recommend engaging an unconverted 
 man, but you can find enough Christians who are thor- 
 ough musicians. A choir-leader shouldn't be too fond 
 of singing solos. It is a great deal better if he can get 
 hundreds to sing than to sing very much himself. At 
 the same time he must be a good singer. People learn 
 to sing by example. 
 
 Mr. H. L. Hastings — In Stratford, England, theyare 
 doing a great work outdoors and indoors. That work 
 grew out of the meetings that Messrs. Moody and Sankey 
 held there. I was there a few weeks ago. They sang 
 splendidly at their outdoor meetings. I was to lecture 
 on infidelity ; and while I was going to the place I found 
 them holding an open-air meeting. I got two or three 
 tickets to get into the lecture myself before I got there. 
 They were on the watch for every man that came along. 
 They would gather the people by singing and preaching 
 outdoors, and then fish them into the congregation. 
 
 Mr. Moody — Some people want very high-toned music. 
 I have been in many a pulpit before now and heard the 
 choir sing, and for the life of me I couldn't tell what 
 they were singing, although I gave out the hymn. Now, 
 I believe it is just as much an abomination to sing in an 
 unknown tongue as it is to preach in one ; and what we 
 vv'ant is to sing the music people can understand, and 
 sing the words so distinctly that they will know what 
 you are singing about. There's about one in ten, or one 
 in fifty, who like this high-toned music — so high that it 
 never comes down to the common class of people ; like 
 
MR. MOODY'S QUESTION-DRAWER. 249 
 
 the squawking of wild geese — you hear them, but you 
 don't see them. I believe music like that just drives 
 people away. Sing the Gospel. Some of the hymns 
 have it in a very few words. Sing it into the hearts of 
 th'; people. There would be a thousand times more fire 
 in our church music if we could get the people all to 
 take part in it. In that way you can draw men in from 
 the street. Nothing will draw people together like music. 
 Just look, on a fine night, in any of those towns, how 
 many people will come out to hear a band. They 
 wouldn't come to hear a speaker, but they will come for 
 the music. The devil knows that. Even the saloons 
 have good music. They pay men to go there and play 
 and draw the people in, and then get the benefit by sell- 
 ing liquor at the bar. Now, sha'n't we use some of the 
 same kind of music to draw men toward our religious 
 meetings, rather than have such dry, stupid meetings ? 
 It is hard work, sometimes, in a good many of our asso- 
 ciations for the most active member to keep awake. 
 What we want is- more fire. Do you know what the old 
 Scotch woman said to a minister ? There was something 
 so soothing about his voice, and she got so used to it, that 
 it put her to sleep. He suggested — being in the habit 
 of taking snuff — a little snuff. She retorted : " Hadn't 
 you better put a little more snuff into your sermon .? " 
 
 Q. How can we keep cant out of our meetings, and 
 out of our colleges ? A. Professor Drummond, I wish 
 you would answer that. Prof. Drummond — Mr. Moody, 
 if you could do that, I think the battle of evangelism 
 would be won. What we need more than anything else 
 just now is an evangelist to evangelists — to deepen their 
 own religious knowledge, and to broaden it more espe- 
 cially. The men who run evangelistic movements in 
 our country are largely men of the class to which this 
 question refers, and, so far as I can see, the only way to 
 II* 
 
250 A COLLEGE OF COLLEGES. 
 
 remedy it is for the more solid men to come to the front 
 and take up the reins themselves. In many cases a 
 young man who respects himself will have nothing to 
 do with evangelistic work with us, whether in the col- 
 leges or Young Men's Christian Associations, or in the 
 towns and cities. I say in many cases. There are many 
 exceptions, but in many cases that holds good. And the 
 chief obstacle to our work is simply the number of su- 
 perficial characters — some of them sincere, animated by 
 zeal without knowledge — and some of them mere whited 
 sepulchres. You can't get rid of these m.en except by 
 the better men coming to the front. Naturally the bet- 
 ter men shrink from identifying themselves with a relig- 
 ion of that kind — with such narrowness ; and a broad 
 man has to ask himself whether after all he is not allow- 
 ing himself to be narrowed when he shuts himself up 
 from contact with aggressive Christianity because of 
 the narrow men who take it up, while if he were a little 
 broader he would see that it is his duty to supplant 
 those men at any cost of private feeling or inclination. 
 These men are often very valuable. They have the 
 heat ; the other men have the light. And if they can 
 be kept where the dynamo is kept : in the cellar-^the 
 electric light visible to the public — you may solve the 
 difficulty. That is what we are trying to do in Edin- 
 bu.t-gh. We try to keep the men of heat in their lodgings. 
 We don't let them be seen on the platform, or handling 
 our bills and hymn-sheets. We keep them as much as 
 possible in the cellar, and there they pray for us. We 
 allow them to some extent to produce the energy of the 
 movement, just as the electric-light machine produces 
 the energy for the electric light ; but we go to the other 
 men to stand before the public and exhibit the broad 
 light of Christian love. I think we should go from this 
 conference determined to stamp out that type of religion 
 
MR. MOODY'S QUESTION-DRAWER. 25 I 
 
 if we can. Another thing is to take these men singly 
 and deal with them about it. Whenever there is no 
 deepness of earth a little soil can be added, and by a little 
 judicious use of geological agents of one kind or an- 
 other the rock may be pulverized and a richer soil in 
 some way produced. This is a question of delicacy, and 
 it requires a good deal of tact ; but there is nothing 
 more worth doing than to deepen a shallow Christian, 
 and make him a man who can win the respect of his 
 fellows. 
 
 Q. What do you mean by " broad light " ? Prof. 
 Drummond — Well ; those men usually who talk cant, 
 have a very miserable light. It is enough for them- 
 selves to walk by, but it won't direct others along or 
 show them the way of life. What we want is a larger 
 and fuller Gospel. 
 
 Q. Some of us don't understand the meaning of that 
 word " cant " as applied here. What is cant ? Prof. 
 Drummond — I think I defined it the other day. It 
 means anything unreal or exaggerated ; any exagger- 
 ated expression of religious feeling ; anything untrue 
 to the nature of the man who speaks it. A young man 
 has a religion that is his own. An old woman has the 
 religion of an old woman. When you find a young man 
 imitating the religion of an old woman, that is cant. 
 [Applause.] 
 
 Mr. Moody — I want to say that we cannot deal with a 
 more important question. I know association after as- 
 sociation and church after church that are almost ruined 
 by men coming to the front that ought to be back in 
 the rear, and we haven't got the moral courage and 
 common honesty to deal with them. A good many 
 Christians will stay back and let the cause of Christ 
 just be swept away by these men. Now, I say it isn't 
 honest if an association in your town or in your college 
 
252 A COLLEGE OF COLLEGES.- 
 
 isn't what it ought to be ; and you are to blame if you 
 don't do all. you can to make it what it ought to be. 
 Loyalty to Christ ought to bring you forward. If there 
 is a man bringing reproach on Christ, hadn't we ought 
 to deal with him honestly ? I know ministers that have 
 got men in their churches they know haven't got clean 
 records — their character isn't what it ought to be, they 
 know. They have men whose reputation is gone — whose 
 record is anything but right — and yet they are afraid to 
 go and deal with them. There is very little church dis- 
 cipline now. These are facts ; and the time has come, 
 it seems to me, when we should just take this question 
 up and deal with it. I wish we had a man — a sort of 
 bishop — in the associations, who would go around and 
 root out these men. Let us have good men — men that 
 stand well in the community. I am an Association man 
 — every hair of my head — and I love the Association ; 
 and if I am worth much to the Church of God I have 
 got it through the Association. When I couldn't find 
 any other field to work in, it was there I found that 
 field, and I thank God for it ; and it is just because I 
 love this Association that I speak as I do. We want to 
 get rid of these men. What we want to-day is men that 
 liave got a rounded-out character — men that are men. 
 We don't want half-men — men that are good in spots. 
 We don't want a man that doesn't pay his washing 
 [laughter] — that will let some poor woman wash for 
 him and not pay her. Ought that man to get up and 
 talk in a prayer-meeting ? — a man that doesn't keep his 
 ^vord — a man that promises to be around and pay his 
 bill and doesn't go — pays no attention to it ? The cred- 
 itor hunts him up and finds him in a prayer-meeting ; 
 comes again and again and again, and finds him taking 
 an active part in the association. I would go to such a 
 man and say : " You must clean up your record, my 
 
MR. MOODY'S QUESTION-DRAWER. 253 
 
 friend. You can't take any part in our meetings till 
 this thing is straightened out." There is a good deal of 
 that in America ; and not only that, but there are some 
 of these men who will want to borrow a dollar or two 
 of you, and they will borrow it and never mention it 
 afterward. These men are hanging around our associ- 
 ations, and we want to shake them off. 
 
 Q. Where would you have the choir of a church — in 
 the back or the front? A. Well, my friend ; you notice 
 our ears are stuck on this way, don't you ? — [indicating 
 with his hands]. [Great laughter.] I have never been 
 able to see why the choir should be placed at the back. 
 Very often I have been in churches where the choir was 
 at one end, and I was at the other ; and the chorister 
 would come and say : " I wish you would give me the 
 hymns," — and he would want everything to keep on in a 
 certain groove. But I suppose ninety-nine out of a 
 hundred times I selected a hymn at the close of the 
 service that was somewhere else. If the man is right 
 there, you can change it and just whisper to him that 
 you are going to give another hymn. Not only that, 
 but what is the leader doing back there beating time ? 
 I was in a church two or three years ago where the 
 choir was in front of me. The leader stood there beat- 
 ing time, and the only man in the whole church that 
 could see him was myself. There he was, working 
 harder than any man there. That man ought to have 
 been in front, where the people could see him. 
 
 Q. My friends think I am fitted to be a general secre- 
 tary. As a college graduate, can't I find a larger field 
 of usefulness? A. I think if I were going to India or 
 China to-day, I would go out to work for the young 
 men. Mr. McBurney, how many young men are there 
 in New York ? Mr. McBurney — About 400,000. We 
 have more young men in New York than could be 
 
254 A COLLEGE OF COLLEGES. 
 
 seated at one time in all the churches and chapels of 
 every faith. Mr. Moody — There is no trouble about the 
 field being large enough The advantage of getting 
 these young men is, that if you get a man who is twenty, 
 he has got fitty years of v/ork for God before him. Just 
 think of that. If you get an old man, he has got to 
 spend all his days fighting his old habits. I think if a 
 man is going to the foreign field, he would do well to 
 go into an association and learn how to get hold of 
 young men. A great many of our theological students 
 are educated away from the people. They are kept at 
 school, and college, and seminary, and the result is they 
 don't know much about human nature. It is a good 
 thing to go down into a mission Sunday-school and take 
 a little class of boys right off the streets, who would 
 pick your pockets if you didn't keep your eyes on them. 
 There's where you will learn about human nature. You 
 have got to keep them interested. They will get up and 
 walk out if you don't. If a man will learn to preach in 
 that way, he'll preach so that people will like to hear him. 
 
 -Q. How can associations best promote a sense of re- 
 sponsibility among their members for the extension of 
 the Gospel in heathen lands ? A. Well ; if they get a 
 love for souls in their home field, they will reach out. 
 Men must have a passion for souls before they are fit 
 for home work or foreign work. When you get a taste of 
 the luxury of winning souls for Christ, you can't help it. 
 
 Q. What place should entertainments occupy in 
 Christian work ? A. If the motive is right, these things 
 are of great advantage. If you go to an entertainment 
 merely to gratify yourself and have a good time, it 
 seems to me it is lowering the standard. But if you 
 think an entertainment is going to give you a better 
 hold upon some people, I believe it is very profitable. 
 
 Q. How can we get our young men interested in our 
 
MR. MOODY S QUESTION-DRAWER. 25$ 
 
 prayer-meetings ? A. Make the meetings so interesting 
 they can't help but come. There is no place that can be 
 made so profitable and so interesting as the prayer- 
 meeting if we only use a little judgment about how to 
 conduct it. In the first place, have variety. Let every- 
 thing be brief. Begin on time and close on time. A 
 great many times the prayer-meeting gets really alive, 
 and the leader thinks it is too good to close. He for- 
 gets that other people are not as interested as he is ; so 
 he lets the meeting run on till the life begins to ebb. 
 It is a great deal better to close a meeting at high tide 
 than to let it ooze out. Another thing is to watch the 
 ventilation. I heard this morning that last night some 
 people wanted some of the windows closed, and the air 
 in the middle of the room became foul, so that the peo- 
 ple there couldn't enjoy the sermon as they would if 
 they had had fresh air. I said to the man that told me : 
 " Why didn't you get up and ask some one to open the 
 window ? " He said he didn't want to disturb the meet- 
 ing. Ah, it is a great deal better to disturb the meeting 
 than it is to let the people become drowsy. It is very 
 important to have fresh air. Sometimes people think 
 they lack spiritual life, when it is fresh air they lack. 
 
 Q. Would you use old or new hymns in the prayer- 
 meeting? A. I would use old tunes and use new tunes. 
 
 Q. How are you going to get the people to learn new 
 tunes ? A. Ask them to come fifteen minutes ahead of 
 the time to practise them. I would keep constantly in- 
 troducing new pieces. 
 
 Q. How are you going to get hymn-books ? A. Let 
 the people buy hymn-books. There's no trouble about 
 that. If a man can pay five cents for a cigar, let him 
 pay five cents for a hymn-book. Then he has something 
 he can take home. 
 
 Q. What is required of us that we may receive the 
 
256 A COLLEGK OF COLLEGES. 
 
 baptism of power ? A. Well ; I want to say that if i 
 man really wants that above everything else, and is will 
 ing to give everything else up if need be, and will wai 
 upon God for that power, it will come on him. That i; 
 just what God wants. If we desire that gift abovi 
 everything else, the Lord will bestow it upon us. 
 
 Q. Ought a minister to preach until he knows he ha: 
 received this power ? A. He should keep right on work 
 ing, and it may be that while he is preaching the powe: 
 will come. I would press that one thing upon the Lore 
 until He gave me power. It is the privilege of ever] 
 one to have power. We can go on without power, o; 
 we can seek it with all our heart. 
 
 Q. How shall I get the gift of the Spirit for service 
 I desire it above all things else. A. Well ; if you desin 
 it above all things, just keep waiting upon God for it. Il 
 will come. It may come suddenly. It may come at ar 
 hour when you don't expect it. It may come in greatei 
 measure than you are able to receive. God has prom 
 ised it. Just keep holding on to His promises. 
 
 Q. What is a call to the foreign field ? A. Mr. Wilder 
 will you answer that ? Mr. Wilder — I find nothing ii 
 the Bible which tells me that I need more of a call t( 
 take me to India than to Dakota. " The field is thi 
 world." There are no boundary lines in the Lord': 
 work. A Princeton student stated the matter of " a call ' 
 as follows : Near the gate I find many pickers and fev 
 grapes ; further on are fewer pickers, but more grapes 
 while in the far distance the clusters are dead ripe an< 
 not a man to pick. Where shall I work ? Will I not gi 
 where the grapes are the thickest and the laborers few 
 est, unless the Master gives me a special call to labo 
 near the gate where workers are many and clusters ar 
 few ? The gate represents our East, where ministers ar 
 numerous and people comparatively few. Then we hav 
 
MR. MOODY S QUESTION-DRAWER. 257 
 
 the frontier, where grapes are thicker and workers less 
 numerous. But far away are the foreign fields, where 
 we have hundreds of millions of clusters dead ripe and 
 without a man to pick. In viewing these millions the 
 question is not " Am I called to be a foreign missionary ? " 
 But, "Am I exempt 1" 
 
 Q. What do you think about it yourself ? Mr. Moody 
 — If I thought God wanted me in India or China, I 
 would be up and off to-morrow. I have no will. I'd 
 rather a thousand times be in the heart of Africa with 
 God's blessing than to be in this country without it, and 
 feeling I was going against His will. I don't believe 
 there is any man on the face of the earth that is happier 
 than the man who is just carrying out the will of God, 
 whatever it is ; and I believe the most unhappy Chris- 
 tian is the man who is constantly going against the will 
 of God. Don't think what is best yourself, or best for 
 some other man, but just follow the will of God. That 
 is the way it looks to me. You know this going to for- 
 eign fields doesn't mean much now. Crossing the At- 
 lantic is like crossing a great ferry. You can go around 
 the world in less time than it used to take to go around 
 the Roman Empire. It doesn't take long now to go to 
 India or China. There is a romance about going to for- 
 eign fields that we must guard against. Go right to work 
 at home, and keep your ears open, and if God wants 
 you He will call you. When God opens a door before 
 you, press in. But make sure that God calls you. 
 
 O. How can we tell ? A. Well ; if it is so impressed 
 upon you that you can't think of anything else ; and 
 you pray God to lead you and guide you, and the whole 
 leading is toward that field, I should call that an answer 
 to prayer. That is the way God leads. He isn't going 
 to send Gabriel to tell you to go, or give you a vision 
 like what.Paul had when he saw a man saying, "Come 
 
258 A COLLEGE OF COLLEGES. 
 
 over into Macedonia," or as Peter had — a tent let dowi 
 from heaven. But there will be a drawing tov/ards it 
 and you will have no sleep unless you go. 
 
 Q. Will Mr. Wilder state the difference between beins 
 called and being exempt ? Mr. Wilder — I emphasize thi: 
 subject because so many stumble over "the call." The] 
 do not know what it means. In one of the college^ ; 
 3'-oung man said : "I am not called to be a missionary 
 because I have not the requisite ability." The very nex 
 institution w^e visited a student said : " I would like tc 
 go to the foreign field, but feel that God wants me tc 
 stay at home because He has given me special talents ir 
 the line of executive work." One man thought he was 
 not "called" because he had too much executive ability 
 The other supposed he was not "called " because he had 
 too little executive ability ! Let us face this question 
 fairly. Suppose there are two churches before me. One 
 has a congregation of ten. The other has a congrega- 
 tion of a thousand. Suppose that I find three applicant; 
 for the church of ten, and none for the church of a thou- 
 sand. Do I need a "special call" to take me to th( 
 thousand ? Should I not start at once for the thousand 
 unless God gives me a "special call" to stay with th( 
 ten ? Or suppose that in the Middle States there is no 
 a Christian, and not one man to preach Christ. If yoi 
 could choose between settling in Massachusetts with iti 
 many churches, or going to the Middle States, wouk 
 you not start at once for the Middle States, unless yoi 
 had a "special call " to keep you in Massachusetts ? Th( 
 question would be, not whether you are " called " to th( 
 Middle States, but are you " exempt " from going. Wlii 
 not decide in the same way between the foreign anc 
 home fields ? " The field is the world." Should we no 
 strike for the neediest part of the world-field, unless w( 
 are exempt from so doing ? 
 
MR. MOODY'S QUESTION-DRAWER. 259 
 
 Mr. Moody— Do you mean, then, that a man should 
 go where he can do the most good ? Mr. Wilder — Yes. 
 
 Mr. Wishard— Will Mr. Wilder give Stanley P. Smith's 
 illustration concerning feeding eighty of the five thou- 
 sand ? Mr. Wilder — Imagine the disciples are here dis- 
 tributing the food, and that this great assembly is the 
 hungry multitude that is waiting to be fed. They go to 
 the first row of benches distributing the food, and to the 
 second, and the third, and the fourth, and so on to the 
 eighth row. But at the end of the eighth row they stop 
 and turn back to the first, and feed these eight rows 
 again, pouring bread and fish into their laps and piling 
 it about them, leaving the starving multitudes behind 
 uncared for. What do you suppose our Lord would say 
 if He were here ? Let us take the parable to ourselves, 
 for this is what we have been doing. We have been 
 feeding these nearest to us over and over again with the 
 bread which our Lord has given to us, and have neglected 
 the multitudes beyond. 
 
 Q. Would you have unconverted persons stand in the 
 audience and publicly commit themselves in favor of 
 Christ ? A. I never would get a man to take a position 
 beyond the leading of the Spirit, or beyond his convic- 
 tion. If you get a man to go beyond his conviction, the 
 result is that when he goes out beyond the influence of 
 the meeting he begins to realize what he has been doing, 
 and he thinks you have inveigled him too far. Very 
 often a man will get into a very enthusiastic mood, and 
 take a position he hasn't been led to by the Spirit of 
 God. Then will come a reaction ; and then it is harder 
 to reach that man than it was before. I think we ought 
 to be very cautious about getting men to take a stand 
 in a public meeting. It takes a good deal of wisdom to 
 know how to deal with men whom you are trying to lead 
 to Christ. Very often it takes days rather than minutes 
 
26o A COLLEGE OF COLLEGES. 
 
 or hours. I have been in meetings when it seemed as if 
 more harm than good was done by getting the audiences 
 to vote to do some particular thing, when really they 
 didn't know what they were doing. I remember a friend 
 of mine in the West who used to try to start a union 
 prayer-meeting. He used to get people to vote that 
 they would keep up that meeting as long as the Missis- 
 sippi River should run. When I would come back in a 
 month or two, it would be all gone. The people had 
 perjured themselves. I was afraid last night that Pro- 
 fessor Drummond was going to take a vote to read that 
 chapter in Corinthians. I don't like to promise defi- 
 nitely that I will read a certain chapter once a week or 
 once a month. I think I will ; but I am afraid in the 
 course of a month I may perhaps be down in New York 
 and I may forget to read it, and then my conscience 
 would be troubled. I wouldn't like it on my conscience 
 that I had made a vow and not kept it. I don't think 
 Christian people should put themselves under vows. 
 We are under grace, and I wouldn't bind myself to this 
 or that. I remember making an agreement with a man 
 that we should pray for each other every night as long 
 as we lived. That simple thing got to be a yoke that 
 was so heavy on my neck I threw it off. I believe a bad 
 vow is better broken than kept. I prayed for that man 
 every night till it got so it was just monotonous. It was 
 a poor way. Sometimes I would forget to do it, and my 
 conscience would trouble me. It may seem a slight 
 thing to make a vow, but it means a great deal. 
 
CHAPTER XXI. 
 
 AN EMINENT CALLING. 
 
 Address by the Rev. Edwin F. See, General Secretary of the Brook- 
 lyn Young Men's Christian Association — Claims of the General 
 Secretaryship upon College Men — Variety and Importance of the 
 Duties of the Office — All the Resources of Liberal Training 
 Needed. 
 
 It is only within two or tliree years that the General 
 Secretaryship has been prominently before college men 
 as one of the professions from which they might choose 
 their life-work. This may have proceeded from two 
 facts : ignorance of the duties of the General Secretary- 
 ship, and consequent underrating of the responsibili- 
 ties of the office. The ignorance of most people con- 
 cerning the duties that devolve upon the General Sec- 
 retary is as great as that of the lady who asked the 
 General Secretary of one of the largest of our city 
 Associations, what he did, and receiving the reply that 
 he was the General Secretary of the Young Men's Chris- 
 tian Association, said, " Yes, I know that, but what else- 
 do you do ? " and was astonished to hear that not only 
 was all his time occupied in connection with the work 
 of the Association, but also that of several assistants. 
 
 Such ignorance has necessarily led to the underrating 
 of the General Secretaryship as a profession. The feel- 
 ing has been that if a man has failed in business or in 
 other work, he might possibly become a good General 
 Secretary. And so the lame and spavined steeds who had 
 been worsted in other contests have been thought worthy 
 
262 A COLLEGE OF COLLEGES. 
 
 of a trial on the Association course. Too often, also, a 
 good-hearted man of right intentions, filling a clerkship 
 fairly well, and with a desire to be more actively en- 
 gaged in Christian work, has been switched from his 
 clerkship into the Secretaryship, because he could fall 
 into it without any special training, and has been as 
 successful as one would expect a butcher to be, who 
 thought God had called him to be a barber, and at- 
 tempted to fill the place of the latter without any pre- 
 vious experimentation. 
 
 Is there anything in the General Secretaryship, then, 
 that is worthy of the ability and training of our edu- 
 cated men ? I should say so. No college man need feel 
 that he is descending in the least from his highest pos- 
 sibilities, or throwing away a single advantage gained 
 by four years of academic training in entering the Sec- 
 retaryship. For, consider what the General Secretary 
 is. The name ill defines him, although for obvious 
 reasons it may not be possible to change the designa- 
 tion now. The majority of men, thinking of the name, 
 would say that his principal duty is to conduct the cor- 
 respondence of his Association. The fact is, however, 
 that that is one of the least prominent, least onerous, 
 and least responsible parts of his office. He is a Gen- 
 eral Manager, rather than a General Secretary. Not 
 that he holds supreme control in the counsels of his 
 Association, without reference to the judgment of the 
 President or Board of Directors ; but he holds the same 
 relation to them as the General Manager of a railroad 
 holds to the President and Board of Directors of that 
 road. He shapes the policy of the Association largely 
 in things great and small ; he is the pivot around which 
 all business and work revolve ; he is the one who in the 
 final analysis is responsible for the success or failure of 
 the Association. 
 
AN EMINENT CALLING. , 263 
 
 1. The General Secretary is the manager of a school 
 of physical culture. The office of the physician is a 
 noble one. It is a great thing to be able to put a stop 
 lo tlie ravages of disease, and relieve the distresses of 
 pain. But the General Secretaryship is a profession, 
 only one of whose duties it is to manage a great physical 
 institution. More than that, the work of the physician 
 is largely remedial, — to arrest disease, already on the 
 war-path ; while the work of these schools of physical 
 culture is preventive, — to build up bodies that will throw 
 off disease and refuse an entrance to pain. Still fur- 
 ther, the physician's vrork, as a physician, is done, when 
 the patient's body is saved. The doctor will not be con- 
 sidered recreant to his duty, looked upon simply as a 
 professional man, if he never thinks of the fact that his 
 patient has a soul. We feel, on the other hand, that the 
 smallest part of our work is done when a man's body is 
 made strong. That gymnasium of a Young Men's 
 Christian Association is not doing its work that is not 
 bringing young men to Jesus Christ. As Bishop Potter 
 has said, these Associations have wrested the gymna- 
 sium from the hands of prize-fighters, and professional 
 athletes, and have put it into the hands of Christian 
 gymnasts, who are after the souls of men as well as 
 their bodies. The General Secretary is the manager in 
 many instances of the only school of physical culture 
 in his town or city. With a few exceptions, the Young 
 Men's Christian Associations are conducting the only 
 gymnasiums in our country that have been permanently 
 successful. 
 
 2. The General Secretary is the manager of an edu- 
 cational institution. The office of teacher is an exalted 
 one. It is a great thing to sway the destinies of the 
 future by shaping the character of men of destiny in 
 their childhood and young manhood. It is indeed an 
 
264 A COLLEGE OF COLLEGES. 
 
 unusual privilege .to be permitted to take care of " th( 
 stuff that men are made of." But in the General Secr& 
 tary, we have the manager of an institution only one o: 
 whose departments is concerned in this important work 
 In the^e educational institutions young men, alread) 
 engaged in the active duties of life, and knowing front 
 actual experience the deficiencies of their early educa 
 tion, yet powerless to make up for those deficiencies 
 unless it be through such institutions as these, are being 
 fitted for greater success in business and greater useful 
 ness in life. Is there no field here for the exercise ol 
 the largest culture and the most thorough academic 
 training on the part of the General Secretary? In the 
 perception of the intellectual needs of the young men 
 of to-day, in the selection of branches of study that will 
 exactly meet those needs, in the choice of teachers who 
 will best conduct classes in the various subjects, and con- 
 duct them with the greatest amount of adaptability tc 
 the peculiar character of the students, — there is an un^ 
 limited scope for the exercise of the widest knowledge 
 concerning men and books. In many Associations the 
 responsibility of the headship of the educational de 
 partment alone is tremendous. One of our Association! 
 reports an attendance of 1,300 young men upon its classes 
 An enrollment of 500 is not an uncommon circum 
 stance. There are but two or three colleges in our lane 
 with a membership as large as the former, and a grea 
 majority of them have not as large an attendance as thi 
 latter. And yet we are told that men who have had nc 
 special advantages of education or culture will do fo 
 the management of such institutions as these ! As ii 
 ihe case of the gymnasium, in many places, the educa 
 tional classes of the Young Men's Christian Associatioi 
 are the only privilege of the kind offered to younj 
 men. Because of the knowledge of German or Frencl 
 
AN EMINENT CALLING. 265 
 
 or Spanish — of Book-keeping, or Phonography, or Me- 
 chanical Drawing — acquired in these classes, many a 
 young man has risen higher in the commercial scale who 
 but for it would have filled to the end of his days a 
 position far inferior to his capacity. 
 
 3. The General Secretary is the manager of a literary 
 institution. The office of the librarian has come in 
 these latter days to occupy the whole attention of men 
 of the widest culture and the greatest natural gifts. 
 And yet the library is only one of the departments of 
 the multiform institution of which the General Secretary 
 is the manager. The library of the Young Men's Chris- 
 tian Association is not unfrequently the largest and 
 most popular collection of books in the cit)'' or town to 
 which it belongs. Is there no opportunity for the exer- 
 cise of the most thorough knowledge of books, and of 
 the largest information concerning periodicals and pa- 
 pers, in his consultations with the librarian — his assist- 
 ant in this department— and in the subsequent selection 
 of reading matter for hundreds of young men, the de 
 termination of whose tastes and habits may rest entirely 
 upon the choice ? Then there is the lecture and enter- 
 tainment course. A lyceum or church committee will 
 spend days and weeks in the preparation of a lecture 
 course, and in the few instances in which they are suc- 
 cessful will congratulate themselves that they "have 
 done a big thing." But if you will ask the General 
 Secretary he will tell you that the arrangement of such 
 a course is only one of the incidents of his year's work — 
 one that he cannot afford to give more than a few days' 
 attention to, because of the many other requirements of 
 his office. And yet there are some who will tell us that 
 the discernment of the tastes and needs of a great body 
 of young people so far as they bear upon the pursuit of 
 pleasure and the selection of talent that will meet theii 
 
 13 
 
266 A COLLEGE OF COLLEGES. 
 
 needs, and will satisfy and at the same time uplift their 
 tastes, is an occupation unworthy the attention of an 
 educated man. We have no time to speak of the re- 
 sponsibility of the General Secretary in the conduct of 
 the library and debating society, and a monthly associ- 
 ation paper, offering opportunity for the exercise of the 
 best literary taste and the most careful culture of a col- 
 lege man. We pause under this head long enough only 
 to call attention to the fact that the library and reading- 
 room, the lecture course and literary society of the 
 Young Men's Christian Association, like the gymnasium 
 and educational classes, are in many places the only 
 privileges of the kind offered to young men. 
 
 4. The General Secretary is the manager of a business 
 institution. Our Association buildings represent an in- 
 vested capital of from twenty-five thousand to half a 
 million dollars, and the cost of conducting these associ- 
 ations ranges from one to thirty-five thousand dollars. 
 Many a young man would think he had his hands full 
 even if he could command his whole time to devote to a 
 business representing the capital and expenditure of 
 some of these associations. And yet the duty of man- 
 aging these large financial interests is only one of the 
 departments of the General Secretary's work. I ask, is 
 there not in the management of these buildings, with 
 the force of employes needed to man them, not to say 
 anything of the frequent necessity of managing a can- 
 vass for the raising of large sums of money for their 
 erection ; in the devising of ways and means of meeting 
 the current expenses of the institution, meaning, in 
 many cases, the solicitation of thousands of dollars 
 every year ; in the making up of budgets, and compel- 
 ling expenditures to come within them ; in the over- 
 sight of books and legal documents, — is there nothing 
 in all this that is worthy of the exercise of any executive 
 
AN EMINENT CALLING. 26/ 
 
 or business capacity that the college man may have de- 
 veloped or acquired as the manager or treasurer of the 
 literary or secret society, monthly paper, athletic associ- 
 ation, or glee club of his alma mater? If a man have 
 not this business and executive capacity in some degree 
 at least, he should not be looking forward to the Gen- 
 eral Secretaryship. 
 
 5. The General Secretary is the manager of an organ- 
 ized body of Christian workers. One of our Associa- 
 tions reports that 500 men are serving on its committees. 
 A church with a membership of 500 people, old and 
 young, male and female, good, bad, and indifferent, is 
 considered a large church and worthy the service of a 
 most able minister. But here is an Association, with 
 500 active, Christian young men, who have been culled from 
 all others for their Christian activity, hard at work under 
 the direction of one man, not to say anything of the 
 hundreds of others with latent possibilities, within easy 
 reach. Here are the best men of the best churches of 
 the place asking the General Secretary, " What can I do, 
 under your direction, for the young men around me ? " 
 Why, it is an army of which any General might be 
 proud. 
 
 The General Secretary directs the efforts oi young men, 
 and that means a great deal. The pastor feels that 
 many an effort is thrown away, or is not as well directed 
 as it might be, because it is exerted in behalf of a con- 
 stituency that win not convey an energizing influence to 
 others of their race. He is every day striking upon non- 
 conductors. But the General Secretary deals with a 
 class of people, in the young men of his Association, 
 who are influential now and will be the pillars of Church 
 and State for the future. He is determining destinies, 
 because he is influencing men of destiny. 
 
 Again, the pastor has to seek his flock in their homes, 
 
268 A COLLEGE OF COLLEGES. 
 
 at their business. The constituency of the General Sec- 
 retary comes to him where he is. Every day they troop 
 by his deslc, and are within arm's reach. The pastor 
 finds his parishioner in a bad mood, or falls unexpect- 
 edly on a family quarrel, and the object of his visit is 
 frustrated. The General Secretary takes the member 
 as he finds him, and if he is not in the humor to be 
 talked with, leaves him till another day, and takes an- 
 other, and no time is lost. The General Secretary is in 
 constant contact with men. One of our Associations 
 reports a daily average attendance at its building of 
 1,000 young men. What possibilities even for the edu- 
 cated man ! 
 
 Many of the members of our Associations, especially 
 in the large cities, are college men, and if they find in 
 the General Secretary a man who can talk to them the 
 language of college life, with its secret societies, and 
 class incidents and peculiar experiences, a tie of conge- 
 niality, and friendship is at once created that might 
 Otherwise never be formed. 
 
 I believe the ministry to be the highest, holiest calling 
 which can engage the attention of man, and if I could 
 not be both minister and General Secretary I should 
 want to be a minister ; but I believe the General Secre- 
 taryship to be the next to the ministry in its importance 
 and wide-reaching influence. Indeed there are cases 
 where an Association offers opportunities for reaching 
 men for Christ offered by few churches. I heard one of 
 the leading ministers of one of the leading denomina- 
 tions of one of our leading cities — where many of the 
 brilliant preachers of our country are gathered — a man 
 accustomed to weigh his words well — say of the General 
 Secretary of the Association there, that no minister in 
 the city had exerted so great an influence as he. I 
 heard another prominent minister, of another prominent 
 
AN EMINENT CALLING. 269 
 
 city, say at a reception tendered by an Association to a 
 young man who had come to its General Secretaryship 
 from the pastorate — and he weiglied his words well — 
 that he must not think for a moment, nor let others 
 think, that he had descended from a higher position to 
 a lower one. 
 
 College men will do well to consider these facts. The 
 General Secretaryship needs them. The law, — its offices 
 are overcrowded, and it is an exception for a young man 
 to make his way in it under five or ten years. Medicine, — 
 our medical schools are turning out young doctors b)'' 
 hundreds every year who will never find an adequate 
 field of usefulness for their powers, because the places 
 are already filled. Journalism, — our newspaper offices 
 are already overrun with applicants. College men are 
 seeking these professions, and these professions because 
 they do not need them are turning them away : the 
 General Secretaryship is seeking college men, and be- 
 cause it does need them, is not turning them away. 
 
CHAPTER XXII. 
 
 NORTHFIELD NUGGETS. 
 
 Extracts from Several Addresses— Mr. Moody's Ardor— Dr. Pierson 
 on Foreign Missions— Henry Clay Trumbull on the Significance of 
 Single Words — Prof. Townsend on Jonah — An Anecdote by Dr. 
 Munhall. 
 
 Mr. Moody : I believe we are on the eve of the great- 
 est things this country has ever seen. Last year a num- 
 ber of students offered themselves for foreign work — 
 we thought it was one hundred, and it was a wonderful 
 sight. But two young men got fired up, and they have 
 gone to the colleges, and now they have brought back 
 the report that over 2,000 young men and women have 
 offered themselves. We are living in a wonderful age. 
 They have come here, many of them, from the colleges 
 all over the country. May they receive the enduement 
 of the Holy Ghost as they have never had it before ! 
 May they be willing to say.: "Here am I, Lord. Take 
 me. Send me to Africa. Send me to Japan. Send me 
 to China." Oh, may God fire us all, and let us go to 
 the very corners of the earth with the Gospel of the 
 Lord Jesus Christ ! I wish I was twenty-one to-night. 
 When I think of what is before this country I want to 
 be a young man again. Lift up your heads and rejoice 
 that you are young men and life is before you ! I wish 
 I was a young man again ! I just feel the old fire com- 
 ing up into my bones again. I would like to go to In- 
 dia, wouldn't you ? 
 
 Dr. Pierson : Let me say to these men and these 
 (270) 
 
NORTHFIELD NUGGETS. 2/1 
 
 women who represent the cream of the Christian Church, 
 and the flower even of the tree of righteousness : How 
 can you doubt that there is something in this work that 
 elevates, and inspires, and sanctifies, and glorifies ? You 
 may sometimes think, perhaps, that Harriet Newell 
 threw her life away, dying at the early age of nineteen ; 
 but I tell you, my dear brethren, that every wave that 
 washes the coast of the Isle of France rebounds to carry 
 to every land of Christendom the hallowed memorj' of 
 the consecration of Harriet Newell. This was no waste. 
 The alabaster box was broken, and the ointment was 
 poured out ; and there is not a spot of Christendom that 
 is not fragrant with the memory of that sainted young 
 life. There was dear Mrs. Grant, who went among the 
 Nestorians of Persia, and fell asleep in her youth. The 
 Nestorians said : "This holy woman is too sacred to be 
 buried in the ordinary way." They tore up the floors of 
 one of tfceir Nestorian churches, and they buried her 
 dust under the floor of that sanctuary ; that whenever 
 they trod that floor they might remember what a holy 
 woman was buried beneath. And when Mrs. Tudson, of 
 Burmah, passed along the streets, those poor ignorant 
 Karens and Burmese would follow along in the track of 
 her steps, and, bowing to the ground, kiss her shadow. 
 And there was Roxine Krapf, who followed her husband 
 in the desert places of Abj'ssinia in his missionary tours, 
 herself overshadowed by the sacred primal sorrow of 
 her sex. When she gave birth to her child,' and herself 
 passed away, she left to that child the Amharic name for 
 a "tear," and said to her husband : " Bear my body back 
 to the shores of Africa, that whenever the people see 
 my grave they may remember that there is only one 
 Christ for the living, and only one Christ for the dying." 
 There must be something in this work that makes heroes 
 and martyrs. Christianity has somehow produced her 
 
272 A COLLEGE OF COLLEGES. 
 
 ripest fruits, and the ripest fruits of manhood and wom- 
 anhood, in the mission field. 
 
 Dr. Pierson : Look at the work God has blessed, 
 You know the only great Pentecost of modern history 
 that rivals Pentecost itself was in that work in India — 
 the Lone Star Mission among the Telugus. You remem- 
 ber the story. Mr. Clough, himself nothing but a civil 
 engineer, went to the Baptist Board in Boston, and said 
 in the crisis of that mission, when they were about tc 
 give it up : " Send me there, and God will give me io,ooc 
 converts." They thought he was crazy ; but again and 
 again he said : " Let me go, and God will give me io,ooc 
 converts." At last they said : " We will make the ex- 
 periment" — and they sent him out. Years passed. The 
 great fam'ine of 1877 came, and the people were without 
 bread. The missionary gave himself up to unremitting 
 labors in their interest. He went to the Gm^ernment 
 and said : " I am a civil engineer. Now, you need rail- 
 roads in this country. Let me gather these men and 
 set them to work on the roads. You will pay them foi 
 their work, and they will be fed." By that project he 
 found employment for thousands. He gathered them 
 in camps, and in their hours of rest preached to them 
 the sweet, tender Gospel. What was the result ? The 
 people said : " The man who is willing to put himsell 
 to so much trouble to find us bread is the man we want 
 to hear preaching the Gospel." A great spiritual har- 
 vest soon commenced. In 1878, in less than forty days, 
 that Baptist mission, under that single man, baptized 
 nearly 10,000 converts, after rigid examination. There 
 never was such a thing since the first Pentecost, and 
 I don't believe there was such a thing in the first Pen- 
 tecost. 
 
 Dr. Pierson: The clock of the ages is ringing out u 
 
NORTIIFIELD NUGGETS. 2/3 
 
 — ^ past II — i to 12 — and the hour of the consummation 
 is drawing nigh. Do you hear that clock striking ? I 
 do nc t say a word about the foreign field now specifi- 
 cally. All I want of you gentlemen is that you, each of 
 you, should go and simply lay yourself at the feet of 
 your Lord Jesus with hearty self-surrender, andTje will- 
 ing to go anywhere and do anything that God gives you 
 to do. There is an argument for the foreign field which 
 I beg you to notice as I close. Paul says : " Yea, so 
 have I strived to preach the Gospel, not where Christ 
 was named, lest I should build upon another man's 
 foundation : But as it is written. To whom He was not 
 spoken of, they shall see, and they that have not heard 
 shall understand." Vou cannot go to any place in 
 Christian lands without building on another man's foun- 
 dation. Paul wanted to go to the regions beyond, and 
 
 build on no other man's foundation Every day is 
 
 critical. Not long ago I tried to make a missionary 
 map of Africa for my ov/n guidance. I was trying to 
 trace out the lines of modern exploration and mission- 
 ary work, and while I was completing my task, new dis- 
 coveries and advances in Africa so changed the condi- 
 tions of my map that it was virtually of no vise to me. 
 The maps that were made yesterday are obsolete to-day, 
 and will be useless to-morrow. The chariot of God 
 goes in these days with steam — nay, it goes by the very 
 lightnings of heaven ; and while you are standing and 
 hesitating and dallying, the chariot has spun so fast on 
 its way and so far ahead of you that you will have to 
 run with all your might to catch up with one single 
 hour of delay. My brethren, make up your minds that 
 you will do whatever God calls you to do, or go wher- 
 ever He calls you to go. Say with simplicity : " Dear 
 Lord, here I am. Send me." 
 Mr. Henry Clay Trumbull : I- want to emphasize 
 
 12* 
 
274 A COLLEGE OF COLLEGES. 
 
 the suggestion that you would do well in reading any 
 text of Scripture to be sure that you know the meaning 
 of the words themselves, for unless you do, you are not 
 likely to understand the precise meaning in which any 
 of them is used in the connection in which you find it. 
 I remember a man in North Carolina twenty years ago 
 who preached a sermon from the text, " Lo, I come." 
 " Low," said he ; " not high. The Lord Jesus comes to 
 the poor and lowly." Some one wrote to me not long 
 ago and asked : " Please tell us in what sense the word 
 fire is used in our English Bible." After looking into 
 the matter I said in reply that there were at least thir- 
 teen words translated by the English word fire, and in 
 the Old Testament the range of meaning of these words 
 is very wide. Take again one word we are using con- 
 stantly — the word " amen " — in prayer. What does that 
 word mean ? There is one thing it does not mean : " So 
 let it be." It does not mean that, no matter what any 
 dictionary, abridged or unabridged, may say. Going 
 back to the word itself in the Hebrew, and going yet 
 farther to the word as it is still found in the Arabic, we 
 find that it means '' So it will be." In other words, it is 
 not another pleading cry at the end of a prayer ; it is an 
 expression of trust in the One to whom the prayer is 
 offered. There is a great deal of prayer without faith. 
 I was in an insane asylum at one time — of course as a 
 visitor. I have been in jail three times as a prisoner ; 
 but that was when Dr. Broadus and myself were not on 
 the same platform. I remember the first time I was in 
 battle. At the close of that day — it was the Lord's day 
 — in the hospital, a Baptist Sunday-school teacher who 
 was an officer in our regiment, and a South Carolina 
 officer joined together and prayed for themselves and 
 for each other. Both were severely, and I thmk mor- 
 tally wounded. Those two soldiers, who had been a few 
 
NORTHFIELD NUGGr:TS. 275 
 
 hours before in mortal combat, now joined in loving 
 sympathy in love to Christ. [A Voice — Tell us about 
 Libby Prison.] When I was in Libby Prison, an order 
 came that one person was to be released. Every one 
 wished and hoped that he was the one. When the in- 
 spector came in the morning and the name was called 
 out, "Chaplain H. C. Trumbull," I can assure you I 
 never valued my name as I did at that moment. Com- 
 ing back to being in the insane asjdum : There was one 
 man there constantly asking for his dinner. He kept 
 saying : " Dr. Butler, I wish I could have some dinner 
 to-day. Doctor, I am afraid I shall not have any dinner. 
 Doctor — Doctor — can't I have some dinner to-day ? " 
 "Yes, sir," said the Doctor; "you can have your din- 
 ner." " Doctor, can't I have my dinner to-day ? Can't 
 I have my dinner ? Doctor — Doctor — Doctor — dinner ! 
 — dinner ! — dinner ! " Then the door closed. Now that 
 was in a certain sense making known his wants, but 
 there was none of the true spirit of prayer in it. And 
 yet this word is used as a final cry — " So let it be." Op 
 the other hand, that one word in the Hebrew, which is 
 really transferred to the " amen," as we have it here, is 
 the very word employed with reference to Abraham 
 when it is said: "And he believed ("iT^iSi^l) ^^ the 
 
 Lord, and He counted it to hirn for righteousness." I 
 had occasion several years ago to work this out in the 
 line of my studies. When I went to the Arabic and 
 Syrian scholars, they declared themselves unable to give 
 the full meaning of the word because there was so much 
 in it. One man said when I asked him : " Well, it means 
 so much I can hardly tell you how much it means. It 
 means that if you so believe in a man that you lean on 
 him, and you give yourself up wholly, and go right into 
 him, and be a part of himself, and you will trust him 
 
2/6 A COLLEGE OF COLLEGES. 
 
 because he is to be trusted, and you can't help trusting 
 him— all that wrill give you some idea of what is in that 
 word ' amen.' " At the end of a prayer in that sense, it 
 means far more than as we ordinarily use it. I met an 
 old soldier of the great Napoleon, and I asked him 
 about his Emperor. " Ah," said he, " we believed in 
 Napoleon. You Christians believe in God. We be- 
 lieved in Napoleon. If Emperor Napoleon say to his 
 soldiers, * Napoleon, go to the moon,' they would start. 
 Napoleon fight the moon." 
 
 Prof. Townsend : There is nothing unworthy in the 
 statement that a great fish swallowed Jonah without in 
 the least mutilating him. One should bear in mind, 
 while reading this part of the story, that the Hebrew 
 words, well translated in the common version, "prepared 
 a great fish," do not mean that God created a fish for 
 the specific purpose of swallowing Jonah ; but the literal 
 meaning is, that God allotted or appointed a great fish 
 to swallow Jonah ; or in modern speech, one would say, 
 that, by the providence of God, the fish was brought to 
 the ship's side at the precise time Jonah was thrown 
 overboard, and did under the circumstances precisely 
 vvrhat was natural for a fish to do, — swallowed Jonah. 
 The word (^'^), translated into both the Septuagint and 
 the New Testament by the Greek word katos {kt^tos), 
 means simply a sea-monster ; and this word nfiro?, bear 
 in mind, was the word used by our Lord in His refer- 
 ences to this account of Jonah (Matt. xii. 39-41 ; comp. 
 Matt. xvi. 4; Luke xi. 29-32). So far, therefore, as the 
 Hebrew and the Greek words are concerned, the fish 
 may have been a whale, or a shark, or a sea-serpent, or 
 it may have been any other large monster of the deep. 
 Hence, we repeat, there is nothing incredible in the 
 statement that Jonah, upon being thrown into the sea, 
 was quicklv overtaken by a sea-monster, and swallowed 
 
NORTHFIELD NUGGEtS. 277 
 
 without suffering any form of mutilation, provided the 
 sea-monster was large enough. Now, it is a well-known 
 fact, that the waters through which a vessel in sailing 
 from Joppa to any Spanish port would pass were fre- 
 quented, in early times, by a species of shark called the 
 sea-dog {Cants carcharias), having a throat large enough 
 to swallow a man whole. The French naturalist, Lace- 
 pede, in his " Histoire des Poissons," states that sea-dogs 
 " have a lower jaw of nearly six feet in semicircular ex- 
 tent," which "enables us to understand how they, can 
 swallow entire animals as large as, or larger than, our- 
 selves." Blumenbach, the eminent German zoologist, in 
 his " Manual of Natural History," is authority for the 
 additional facts, that sea-dogs have been taken weighing 
 five tons, and that a horse has been found whole in the 
 stomach of a sea-dog (see also Annals of Nat. Hist., Oct., 
 1862, p. 277). And Pliny, in the first century, 50 A.D., 
 gives an account of the skeleton of a sea-monster forty 
 feet in length, whose ribs v/ere higher than those of the 
 Indian elephant. This skeleton, Pliny says, " was brought 
 from Joppa, a city of Judea, and exhibited in Rome by 
 M. Scaurus" (Plin., Hist. Nat, I. ix., c. 4). 
 
 Dr. Munhall : There never was a time in the history 
 of the world when there were so numerous and import- 
 ant calls to the work of the Gospel. Some of you, per- 
 haps, are like Moses, who when called to undertake a 
 great work laid upon him, took counsel of his fears. 
 What does God say through Isaiah ? " Say to them that 
 are of a fearful heart, be strong." You are not to take 
 couii.sel of your fears, but put your confidence and trurt 
 in the Lord that made heaven and earth. I came out of 
 the yearly meeting of the Indiana Society of Friends 
 one day, and I found standing on the steps my old 
 friend, Oliver White, a man who never weighed more 
 than ninety pounds, but a man of great heart and great 
 
278 A COLLEGE OF COLLEGES. 
 
 mind — educated over here at Amherst. As we greeted 
 each other, he laid his hands upon my shoulders and 
 felt the muscles of my arms. Said he : " Munhall, I 
 would to God I had your physical powers, because I 
 have such large purposes ; but I am so weak physically 
 that I can't do the work I should be glad to do if I had 
 the strength." I said : " Oliver, how big a man do you 
 think Samson was?" " Well," said he ; " I think he was 
 about six feet across the shoulders and about fourteen 
 feet high, with muscle on muscle, layer on layer." 
 " Why," said I, " my dear brother ; that is abominable 
 legalism — to suppose that Samson did the work and 
 that the Lord had nothing to do with it. I don't know 
 where you ever got that idea, unless from some artist's 
 brush. There is nothing in the Bible to show that he 
 might not have been the puniest, scrawniest individual 
 in all Jerusalem — no bigger than you. It was the power 
 of God in him that did the work. It wasn't Samson 
 that did it, except as he was the willing instrument." 
 That is the trouble. Men will take counsel of their 
 fears. I remember a war incident that will illustrate 
 the point I wish to make. The nth Indiana Regiment 
 in the Army of the Mississippi was engaged under Grant 
 at Vicksburgh. They had seen very hard service. Their 
 ranks were badly decimated. Governor Morton sent up 
 a lot of recruits. Among them was a young fellow — a 
 big, strapping, manly boy — by the name of Peter Apple. 
 During the siege of Vicksburgh a certain outwork had 
 to be taken, and the nth Indiana was detailed to under- ^ 
 take the business. They formed in the edge of a A^ood 
 near an open field. On the top of a hill was this out- 
 work. At daylight the word of command was given. 
 They sprang forward, and the enemy opened a wither- 
 ing, galling fire upon them. The men fell right and 
 left. The ranks wavered, were broken in confusion, and 
 
NORTHFIELD NUGGETS. 279 
 
 fell back to the cover of the woods. Peter didn't hear 
 the order to fall back, but kept on going right to the 
 top of the hill. A Confederate gunner was ramming a 
 charge home in the piece he was firing, and was leaning 
 out of the embrasure. Peter struck him across the head 
 with his gun, which stunned the gunner ; and then Pe- 
 ter, dropping his piece, sprang into the embrasure, and 
 seizing this fellow by the coat-collar, pulled him out 
 and marched him off down hill, a prisoner. The Con- 
 federates didn't dare to fire on Peter, for fear of killing 
 their own man. By the time he got to the foot of the 
 hill. Colonel " Dan " McAuley had re-formed his men. 
 Seeing Peter coming with the prisoner, he said : " Peter, 
 where in the world did you get that man ? " Said Peter : 
 " I just got him up on the hill, and there are lots of 
 them up there. Every one of you could have had one 
 if you had kept on going." 
 
CATALOGUE OF DELEGATES. 
 
 COLLEGE STUDENTS. 
 
 Name. 
 
 College. C 
 
 LASS 
 
 Residence. 
 
 MAINE. 
 H. S. Worthley. 
 
 Bates 
 
 •85 
 •89 
 
 !' 
 89 
 
 89 
 
 87 
 
 88 
 
 11 
 
 89 
 89 
 
 83 
 90 
 
 QO 
 
 Sg 
 
 88 
 89 
 
 ?' 
 89 
 
 89 
 88 
 
 89 
 92 
 
 83 
 89 
 83 
 89 
 88 
 90 
 83 
 92 
 87 
 83 
 
 Strong, Me. 
 
 North Waterford, Me. 
 
 Gray, Me. 
 
 C. F. Hersey 
 
 
 a 
 
 Edward P. Stearns 
 
 (I 
 
 Hugh R. Hatch 
 
 Colby 
 
 
 NEW HAMPSHIRE. 
 W. D.Baker 
 
 
 Farminfcton Falls, Me. 
 Campion, N. H. 
 White River June, Vt. 
 
 David N. Blakely 
 
 
 
 (I 
 
 
 11 
 
 
 '* 
 
 Strafford, Vt. 
 
 George S. Miller 
 
 Rochester, N. H. 
 
 Fred. R. Shapleigh 
 
 li 
 
 Great Falls, N. H. 
 
 VERMONT. 
 William L. Raub 
 
 St. Johnsbury Acad'y. 
 Troy Confer'ce Acad'y 
 University of Vermont. 
 
 Vermont Academy 
 
 Amherst 
 
 New London, Conn. 
 
 D. K. Croft 
 
 B. Clifton Day 
 
 Ennsburgh Falls, Vt. 
 Unnerhill Vt 
 
 Carlisle F. Ferrin 
 
 Waller D. Parsons 
 
 Ma < Leon Powell 
 
 Ralph W. Wilbur 
 
 L. G. Ketchiim 
 
 MASSACHUSETTS. 
 H.V Ames 
 
 Essex Junction, Vt. 
 
 Richford,Vt. 
 Burlington, Vt. 
 Cambridge, N. Y. 
 
 Thcmpson, Conn, 
 
 Springfield, Mass. 
 V/ci-cester, Mass. 
 
 Henry C. Eeinis 
 
 W. D. 1 igelow 
 
 '; .■.■::.::'..'■;::; 
 
 Hariison il Brown 
 
 PaliTier, M.i=;s. 
 
 W E. Chancellor 
 
 n 
 
 
 H. L. Cla-k 
 
 ti 
 
 
 W. K, Claik 
 
 (i 
 
 Chicago, 111. 
 
 Buleaiia. 
 
 North l-Vonkfield, Mass, 
 
 Pliiladclphia, Pa. 
 
 Otl'lWT lU 
 
 William P Clarke 
 
 " 
 
 I. R. Danforth 
 
 „ 
 
 Wm Horacp Day 
 
 H. W. Dickerman 
 
 I* 
 
 
 Charles E. Ewing 
 
 W B. Grcenough 
 
 F. M. Holt 
 
 :; :;:: :;.:::::; 
 
 Dnnvers. jXtass. 
 We-.tfield. iMass. 
 Amherst, TJugs. 
 
 Edward P. Holton 
 
 a 
 
 David L.Kebe 
 
 " 
 
 HoUIhton. Mass. 
 
 (ofln\ 
 
CATALOGUE OF DF.LEGATES. 
 
 281 
 
 Name. 
 
 College. 
 
 Class 
 
 Residence. 
 
 Max Wood Moorhead 
 
 Walter F. Skeele 
 
 John T Stone 
 
 Amherst 
 
 *i ]'_ 
 
 '89 
 
 '88 
 '88 
 ;85 
 
 ^» 
 87 
 87 
 '88 
 '90 
 
 0' 
 87 
 '87 
 '88 
 
 '88 
 
 '88 
 '88 
 '88 
 '88 
 
 ■Ts 
 
 'go 
 
 '88 
 '88 
 '83 
 '87 
 '83 
 
 '90 
 •89 
 '87 
 '88 
 
 ;i 
 188 
 
 -88 
 .89 
 
 •90 
 90 
 
 '88- 
 
 '90 
 91 
 
 '90 
 89 
 90 
 
 '90 
 
 '89 
 
 '87 
 •88 
 
 Erie, Pa. 
 Augusta, Me. 
 Albany. N. Y. 
 
 
 Brooklyn, N. Y. 
 
 Friward H Waldo .. 
 
 Bo 
 Ha 
 
 u 
 
 
 E. C. Whiling 
 
 H. H. WiUco.v 
 
 Elmer R. Strain 
 
 il. 
 
 
 44 
 
 ton University 
 
 Maiden, Mass. 
 Columbus Grove, 0. 
 
 J W Dudley 
 
 Warsaw, N. Y. 
 
 
 
 
 
 it 
 
 Newark, N. J. 
 
 
 41 
 
 H. E. Peaboly 
 
 44 
 
 Princeton, Me. 
 
 Fred. H. Fowler 
 
 Mass. Agricult'l Coll. . . 
 Sch. for Chr Workers . 
 
 Nnrth Hadley, Mass. 
 
 Y. Mishima 
 
 L. W. Allen 
 
 Amherst, Mass. 
 Albany, N. Y. 
 Sprin£;field,Mass. 
 Albany, N. Y. 
 Guilford, Conn. 
 Detroit, Mich. 
 Fall River. Mass, 
 Troy. N. V. 
 Beverly, N. J, 
 Oxford, Me. 
 
 J. T. Bowne 
 
 C. A. lirown, Jr 
 
 W. H. Leete 
 
 Albert G. Shepard 
 
 A. W. Buck 
 
 George W. Clark 
 
 41 
 14 
 
 Wi 
 
 41 .4 
 44 44 
 44 44 
 
 Hams 
 
 Paul A Coon 
 
 44 
 
 E. S. KlHs 
 
 ii 
 
 
 44 
 
 Bangkok, Sinm. 
 T^fFrey, N. H. 
 Marlborough, N. H. 
 
 Stephen T. Livingston 
 
 E.W. Phillips 
 
 J.S. Porter 
 
 George L. Richardson 
 
 Arthur T. Saflfbrd 
 
 44 
 
 44 
 
 44 
 
 Troy, N. Y. 
 Williamstown, Mass. 
 
 4* 
 
 
 Utica. N. Y. 
 
 
 44 
 
 i-rooklyn, N. Y. 
 Waterveliet Ccn., N. Y. 
 
 G Van Vranken 
 
 Williston Seminary, , . 
 
 Worcester Tech'ljnst. 
 
 a *» 
 
 U it 
 
 Worcester Academy. .. 
 Brown University .... 
 
 David L. Gale 
 
 Henry C. Brown 
 
 Arthur K Field 
 
 Meriden, Conn. 
 New Haven. Conn. 
 
 
 
 Edward S. Frary 
 
 Jonesville. Vt. 
 
 
 New York. N. Y. 
 
 
 Holyoke, Mass. 
 
 N. Grosvenor Dale, Ct. 
 
 George J. Briggs 
 
 RHODE ISLAND. 
 
 John L. Alger 
 
 Alfred P. Bond 
 
 Bellows Falls, Vt. 
 Wethcrsfield, Conn. 
 
 
 
 4 44 
 
 
 .!. E Pullen 
 
 S. S. Colvin 
 
 Pawtucket, R. I. 
 River Point, R. I. 
 Galveston, Tgx. 
 
 Kdwaid P. Manning 
 
 Raynham, Mass. 
 Pawtucket. R. I. 
 
 
 
 H.1F. Perry 
 
 George Porter 
 
 J. B. Porter 
 
 Orman E. Ryther 
 
 Bridgeport, Conn, 
 Newton U. Falls, Mass. 
 
 Erving Y. Wooley 
 
 " " 
 
 Pawtucket, R I. 
 
282 
 
 CATALOGUE OF DELEGATES. 
 
 Name. 
 
 College. ( 
 
 ;lass 
 
 Residei:ce. 
 
 CONNECTICUT. 
 V/illiam L. Clarke 
 
 Wesleyan University . . 
 Yale - 
 
 ^88 
 '89 
 
 ;?7 
 
 89 
 
 ^' 
 89 
 
 9' 
 89 
 '87 
 
 '8(5 
 87 
 '88 
 
 ;89 
 
 ,90 
 ,9° 
 ,88 
 
 ,89 
 ,87 
 ,89 
 ,87 
 89 
 
 '88 
 
 '.!' 
 '87 
 
 '89 
 '87 
 '87 
 '90 
 '88 
 '83 
 '83 
 '89 
 '89 
 *8S 
 '88 
 '93 
 '89 
 '89 
 '88 
 
 '88 
 '89 
 'go 
 '89 
 
 jl 
 '90 
 90 
 
 ■^9 
 
 Pawling, Ky. 
 
 George M. Hughes 
 
 Po^ert S. Ingraham 
 
 A. Kahayama 
 
 H. F. ManHeville 
 
 Orange, N. J. 
 Brooklyn, N. Y. 
 Tokio, Japan. 
 Brooklyn, N. Y. 
 
 Edward E Pi^ley 
 
 Leyden, Mass. 
 
 Herbert Welch . 
 
 New York, N. Y. 
 
 B. R. Abbe. Jr 
 
 TohnW. Banks 
 
 Hartford, Conn. 
 
 
 Guilford, " 
 New Haven, Conn. 
 
 S. Colgate, Jr 
 
 W. H Corbin 
 
 u 
 
 Orange, N. J. 
 
 u 
 
 Hartford, Conn. 
 
 
 11 
 
 Palmyra, N. Y. 
 
 Henry F. Fowler 
 
 Chauncey W. Goodrich 
 
 H. S. Hart 
 
 a 
 
 Poughkeepsie, N. Y. 
 New York, ^. Y. 
 New Haven, Conn. 
 
 D. A. Hudson 
 
 " 
 
 It 
 
 Wakefield, Mass. 
 
 Charles K. Kent 
 
 Palmyra, N. Y. 
 
 
 
 T.J.Lloyd ... _ 
 
 Duncan S. Mcrwin 
 
 It 
 
 Brick Church. N.J. 
 New Haven, Conn. 
 NewRochelle, N. Y, 
 
 George D. Fetter 
 
 It 
 
 Sharon, Mass. 
 
 i( 
 
 
 William L. Phelp.s ...;... 
 
 ti 
 
 
 H U Reed 
 
 J. B. Reynolds, A.B., '84.,. 
 G. B. Richards 
 
 *' Divinity ■ 
 
 Manchester, Vt. 
 North Haven, Conn, 
 New Haven, Conn, 
 Cincinnati, 0. 
 
 
 ti 
 
 Auburn Theo. Sem'y- ■ 
 Cazenovia Seminary. 
 Coll'geof City of N. Y. 
 Colgate Academy 
 
 It tt 
 
 
 
 Southbridge, Mass. 
 
 Clark's Mills, N. Y. 
 Fchnghticoke, ** 
 
 New Vork, 
 
 NEW YORK. 
 
 Leslie R. Graves 
 
 W. H. Baker 
 
 
 Hamilton, " 
 
 
 
 
 
 Chailcs H. Maxson 
 
 Hornellsville, *' 
 
 Hugh T. Stevenson 
 
 Hugh T. Stevenson 
 
 William A Wood 
 
 Frank H. Field 
 
 Schaghticoke, " 
 Albany, 
 Newark, N. J. 
 Brooklyn, N Y. 
 Cambridge, N. Y. 
 
 J. F. McKernon 
 
 Fred. Willets 
 
 
 Cornell ..'..' 
 
 Brooklyn, N. Y. 
 East Dorset, Vt. 
 
 
 Huron, N. Y. 
 
 H. A. MacNeil 
 
 RansfrrdS. Miller, Jr 
 
 Bert. H. Moiehouse 
 
 ti 
 
 Chelsea, Mass. 
 Ithaca, N. Y. 
 Brooklyn, N. Y. 
 Ithaca, N. Y. 
 
 
 ti 
 
 
 
 tt 
 
 
 H. C. Stanclift 
 
 ^^ 
 
 Spencer, N. Y. 
 
 i\ew Woodstock. N. Y 
 
 Dante] Upton 
 
 William U. Crockett 
 
 Frederick Perkins 
 
 tt 
 
 Big Rapids, Mich. 
 Sterling, N. Y. 
 Lock Haven, Pa. 
 
 Hamilton 
 
CATALOGUE OF DELEGATES. 
 
 283 
 
 Name. 
 
 College. 
 
 Class 
 
 Residen'ce. 
 
 Robert B. Perine ... 
 
 
 '88 
 '89 
 91 
 90 
 90 
 
 '88 
 '89 
 87 
 '89 
 
 '88 
 
 '88 
 
 •89 
 89 
 90 
 '89 
 '89 
 
 '89 
 
 '88 
 
 '88 
 '88 
 
 '83 
 
 '90 
 '88 
 '88 
 
 go 
 '88 
 '83 
 •89 
 '88 
 '8, 
 90 
 90 
 
 '88 
 
 '^' 
 f' 
 ^7 
 
 ?S 
 89 
 
 90 
 
 '90 
 
 '^3 
 
 '90 
 90 
 90 
 91 
 
 '90 
 
 Syracuse, N. Y. 
 Clinton, N. Y. 
 GmlderIandSta'n,N.V, 
 Binghamton, N. Y. 
 Southbridge, Mass, 
 iJurhamville, N. Y. 
 
 Carl W. Scovel 
 
 F.Hilton. 
 
 F. H. Divine 
 
 George L. Hibbard 
 
 George F. Woodbury 
 
 Prof, J. H. Gilmore 
 
 W. C. Wilcox 
 
 Hartwick Seminary 
 
 Madison 
 
 Rochester 
 
 Rochester, " 
 
 H (I 
 
 George S. Benedict 
 
 Myron S. Reed 
 
 W C Burdick 
 
 
 
 
 Holly, 
 
 Crown Point, " 
 Brooklyn, " 
 Troy, " 
 Newark, N. J. 
 Troy, K. Y. 
 Schenectady, N. Y. 
 Newark, " 
 Cohocs, " 
 Philadelphia, Pa. 
 New York, N. Y. 
 New Brunswick, N. J. 
 
 Frenchtown, N. J. 
 Brooklyn, N. Y. 
 Newark, N. J. 
 
 New York N Y 
 
 F. V. Fisher 
 
 
 Howard A. Pickering 
 
 Fred. N. Rutan 
 
 Kdward B. Coburn 
 
 John C. Knox 
 
 Troy Academy 
 
 Union Theo. Sem'y... 
 Union 
 
 41 
 
 R. H. Washburne 
 
 William C Griggs . ... 
 
 Univ. if City of N.'y. 
 
 il 41 4( 
 
 Blair Presby'l Acad'y. • 
 Centenary Coll. Inst... 
 
 Newark Academy 
 
 Princeton 
 
 Luther Giilick 
 
 NEW JERSEY. 
 E. A. Loux 
 
 
 
 F. G Beebe . . 
 
 Port Byron, " 
 New York, " 
 Cleveland, 0. 
 Montclair, N. J. 
 Albany, Ore, 
 Spencer, N. Y. 
 Princeton, N.J, 
 Philadelphia, Pa. 
 
 
 
 ,1 
 
 Rus<;ell Carter 
 
 James J. Charlton 
 
 C. B. Crafts 
 
 4t 
 
 W. H. Forsyth 
 
 14 
 
 
 44 
 
 H. W. Haring 
 
 „ 
 
 S. C. HoJge. . 
 
 Hartford, Conn. 
 Bedford, Pa. 
 New Orleans, La. 
 Brooklyn, N, Y. 
 Troy, N. Y. 
 Kennebunk Port, Me, 
 Philadelphia, Fa. 
 Baltimore, Md. 
 West Hebron, N. Y. 
 New York, N. Y. 
 Perrineville, N. J. 
 Montclair, '' 
 Washington, D. C. 
 SaL-.atliu, India. 
 Hudson, N. Y, 
 (.lairiincr, N. Y. 
 South bchoddch, N. Y. 
 Sa-ramento, Cal. 
 Flushing, N.Y. 
 Boonton, N. J. 
 New Brui)swn;k, N, J. 
 Saug-rties, N. Y. 
 New Brunswick, N. J. 
 
 Coaltown, Pa, 
 
 44 
 
 J. C. IVIorris, Jr 
 
 44 
 
 
 44 
 
 Fred Neher 
 
 44 
 
 
 44 
 
 
 44 
 
 Edward W. Rand 
 
 44 
 
 George L. Robinson 
 
 J. F. Talcott, 
 
 1. L. Van Shoick 
 
 44 
 
 44 
 
 H 
 
 Howard C. Warren 
 
 Francis H. White 
 
 44 
 
 J. E. Wyckoff 
 
 44 
 
 C.B.Benson 
 
 Rutgers 
 
 G. J. Folmsbee 
 
 ReidF. Miller 
 
 44 
 
 R. E. Parsons 
 
 S. W. Righter ... 
 
 Warren R. Schenck 
 
 Henry J. Scudder 
 
 James C. Stout 
 
 44 
 
 PENNSYLVANIA. 
 J. ^f Tlohsm . 
 
 Allegheny 
 
284 
 
 CATALOGUE OF DELEGATES. 
 
 Name. 
 
 J. D. Minick ... 
 C. H. Batley.. . 
 T>. H. Overton . 
 W. A. Pi ice.... 
 H. R. Saike.... 
 
 MARYLAND. 
 
 F. L. Norton 
 
 J. B.Whaley 
 
 VIRGINIA. 
 
 Charles Gauss 
 
 L. J. Ames, , 
 
 V. C. Buffington 
 
 J. B. Crawshaw 
 
 R. C. Howison 
 
 William I,. Old 
 
 H. R. Pcmbcrton 
 
 Prnf. William W. Smith . . . 
 
 B. F. fiopkins 
 
 R. C. Yancey 
 
 NORTH CAROLINA, 
 Charles E. Taylor 
 
 KENTUCKY. 
 
 S.C. Mitchell 
 
 W. V. Macfee 
 
 Charles H. Nash 
 
 TENNESSEE. 
 
 Sam uel Crook 
 
 W. W. Martine 
 
 OHIO. 
 
 George D. Rogers . 
 
 C. B Ahpach 
 
 Walter G. Beach .. 
 
 C. E. Corwin 
 
 T. D. Wood 
 
 ILLINOIS. 
 V/allace F. Grosvenor . 
 
 Tnnes G. Ru-seil 
 
 ( Irorge N. Taylor 
 
 'J'hcodore Harley 
 
 P. Levis 
 
 IOWA. 
 
 J. E. Bry-in 
 
 I. B- Schreckengost .. 
 
 MICHIGAN. 
 
 Alba A. Glovier 
 
 John R. Meade.. 
 
 Bucknell . . 
 H..verford. 
 Lafayette . , 
 
 Pennsylvania. 
 
 Johns Hopkins 
 
 Western Maryland.. 
 
 Fairfax Theo. Sem'y. 
 Randolph-Macon . . 
 
 Royalton Institute 
 
 Wake Forest . 
 
 Clafs 
 
 Georgetown 
 
 Soth'n Bap. Theo. S'y, 
 
 Grant Memorial . 
 Vanderbilt 
 
 Denison .... 
 Heidelberg. 
 Marietta .. . 
 
 Oberlin , 
 
 D. C. Davison Woosti 
 
 INDIANA. 
 Palmer S. Hurlbert.... 
 
 Wabash . 
 
 Illinois. 
 
 Knox 
 
 State Normal 
 
 University of Illinois. 
 
 State University. 
 Iowa Wesleyan 
 
 Hillsdale . 
 
 spec'l 
 '39 
 
 Residence. 
 
 Fayetteville, Pa. 
 Providence, R. I. 
 Bayport, N. Y. 
 Sunny Brook, Sid. 
 Japan. 
 
 Westfield, Mass. 
 Whaleyville, Va. 
 
 Fairfax, Va. 
 Belleville, Va. 
 Huntington, West Va 
 Ashland, Va. 
 
 Belleville, " 
 Richmond, Va. 
 Ashland, Va, 
 Oxford, N. C. 
 Royalton, Va. 
 
 Galveston, Tex. 
 Red House, Va. 
 Louisville, Ky. 
 
 Baltimore, Md. 
 Nashville, Tenn. 
 
 Granville, O. 
 rhornville. O. 
 Marietta, O. 
 Cutchogue, N. Y. 
 Sycamore, 111. 
 Ionia, Mich. 
 
 Newburyport, Mass. 
 
 Chicago, 111. 
 Jacksonville, III. 
 Creston, la. 
 Elwood, 111. 
 Virginia, '^ 
 
 Panora, la. 
 i-Ceota, la. 
 
 Pranconia, N. H. 
 Prov'idence, R. I. 
 
CATALOGUE OF DELEGATES. 
 
 285 
 
 Name. 
 
 E. C. Fenner 
 
 George K. Hunt .... 
 
 E. O. Mead 
 
 Arthur M. Hussey..., 
 
 MINNESOTA 
 
 F. L. Kendall 
 
 Charles Plunkett 
 
 William B. Morris .., 
 
 MISSOURI. 
 
 G. M. Morrison 
 
 NEBRASKA. 
 Winthrop Allison .... 
 
 CANADA. 
 Alevander Manson . . . 
 
 David J. Evans 
 
 John A. Reddon . .. 
 
 Thomas H. Scott 
 
 W.J. Hall 
 
 S.J.Arthur 
 
 William H. Harvey .. 
 
 H. F. Laflamme 
 
 William V. Wright... 
 
 A, H. Young 
 
 William Cassidy 
 
 G. Le Lacheur, M.D. 
 
 ENGLAND. 
 
 A. C. Macgregnr 
 
 R. A. Scott Macfee . 
 
 College. 
 
 Kalamazoo 
 
 Olivec 
 
 University of Michigan 
 
 Carleton 
 
 Univer'y of Minnesota, 
 
 Drury 
 
 State University .... 
 
 Knox 
 
 McGiU 
 
 Queen's 
 
 Royal..." ..'..'. 
 
 Toronto Paptist. . . . 
 ^^ University 
 
 (I ii 
 
 Trinity Medical . . . 
 University College . 
 
 Cambridge 
 
 Class 
 
 !87 
 
 90 
 '91 
 
 '87 
 
 '87 
 90 
 
 '89 
 
 Rrsidenze. 
 
 Marlette, Mich. 
 Olivet, Mich. 
 
 North Berwick, Me. 
 
 Dunstable, Mass. 
 Ridgewood, N. J. 
 Montclair, *' 
 
 Franklin Falls, N. H. 
 Lincoln, Neb. 
 
 Brooksdsle. Ont. 
 Montreal, Que, 
 Mildmay, Ont. 
 Pelleville, *' 
 Glen Buell, " 
 Coboiirg, ^* 
 Newry, " 
 
 West Winchester, Ont. 
 Pickering, Ont. 
 Toronto. Ont. 
 New York, N. Y. 
 
 Bray, Ireland. 
 Biikenhead, Eng. 
 
 SECRETARIES AND OTHER EMPLOYES OF 
 YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 
 
 Richard C. Morse 
 
 L. D. Wishard 
 
 C. K. Ober 
 
 F.rskine Uhl 
 
 George A. Hall 
 
 Miss Nettie Dimn 
 
 T. P. Day 
 
 W. H. Symond^ 
 
 George M. Stowell 
 
 A. H. Whitford 
 
 T. T. Hazlewood 
 
 Edward Dur ee 
 
 George M. Busey 
 
 John H. Whan 
 
 Arthur G. Lund 
 
 M. H. Purrington 
 
 Gen. Sec. of Inter'l Com. 
 Coll. " " *■■ " . 
 
 Office " "■ *' 
 State Secretary of N. Y. 
 Nat Sec'y ofY.W. C. A 
 General Secretary 
 
 Associate Gen. Secretary 
 Assistant " " 
 General Secretary 
 
 Assistant Gen. Secretary 
 
 New York City. 
 
 Chicago, 111. 
 Auburn, Me. 
 Keene, N. H. 
 Boston. Mass. 
 Cambridge. Mass, 
 Haverliill, *' 
 Newbiiryport, " 
 North Adams," 
 Salem. ^' 
 
 Spniipfield, " 
 Providence, R, I. 
 
286 
 
 CATALOGUE OF DELEGATES. 
 
 Name, 
 
 Title. 
 
 Ad dress. 
 
 Robert F. True 
 
 George W. Tolley 
 
 General Secretary ■ - . 
 
 A&sistant Gen. Sec'y 
 
 General Secretary 
 
 Superintendent Gymna'm 
 
 General Secretary 
 
 A^^sistant Gen Sec'y.- •■ 
 General Secretary . . . .. 
 Assi.stant Gen. Sec'y . .. 
 
 General Secretary 
 
 Assistant Gen. Sec'y • •■■ 
 
 General Secretary 
 
 Assistant Gen. Sec'y 
 
 Superintendent Gymna'm 
 
 General Secretary 
 
 Assistant Gen. Sec'y 
 
 Superintendent Gymna'm 
 General Secretarj'- 
 
 Assistant Gen. Sec'y . . . 
 General Secretary 
 
 New London, Conn. 
 Waterbury, Conn. 
 
 Frank W. Ober 
 
 Albany, N. Y. 
 Auburn, " 
 
 William A. WiUetts 
 
 Edwin F. See 
 
 W.C.Nichols 
 
 Joseph B. Ferguson 
 
 E. G. Lane 
 
 Brooklyn, " 
 nufifalo, " 
 Greenpoint, N. Y. 
 
 R. R. McHurney 
 
 M, I. Van Guysling. 
 
 Christian Gaul 
 
 John T. Swift 
 
 John H. Manning 
 
 New York City, N. Y. 
 YorkvilleRr.,C'y N.Y. 
 Yonkers, N. Y. 
 Orange, N. J. 
 Plainfield, N. J. 
 Trenton, N. J. 
 North'st Rr., Phila., Pa. 
 Warren. Pa. 
 
 Samuel G. McConaughy 
 
 H. K. Coskey 
 
 
 G. F. Sawtelle 
 
 
 T. H. Wells 
 
 T. W. Macgregor 
 
 R.R. Br., Cleveland, 0. 
 
 R.L.Weston 
 
 
 V. N. Johnson 
 
 Fargo, Dak. 
 PeterboToug-h, Ont. 
 Montreal, Que. 
 Glasgow, Scot. 
 
 D. F. Johnson 
 
 William M. Oatts 
 
 GENERAL. 
 
 Name, 
 
 F.W. Sandford 
 
 Edward Babcock 
 
 George H. Griffin 
 
 Henry W. Lane 
 
 Edward W. Oakes 
 
 F.J.Ward 
 
 P. McMillan 
 
 Charles A. Smith 
 
 N. W. Alger... 
 
 James F. Brodie 
 
 F. R. Fletcher 
 
 C. M. Clark 
 
 Ralph -:^. Ober 
 
 C. Col ton Kimball 
 
 D. H.Smith 
 
 Mrs. George M. Stowell . 
 
 Benjamin W. Ward 
 
 A. A. Ewing 
 
 George H. Lwing 
 
 L. S. Gates 
 
 Ira A. Smith 
 
 J. P. Dickerman 
 
 D. H. Newton 
 
 F. B. Towne 
 
 George M. Weed 
 
 F.J.Barber 
 
 Minister .. 
 Merchant. 
 
 Minister . 
 
 Merchant . 
 Minister . . 
 
 Minister . 
 
 Minister . 
 
 Manufacturer . 
 Merchant .. . . 
 
 l>awyer 
 
 Manufacturer 
 
 Address. 
 
 Bowdoinham, Me. 
 Keene, N. H. 
 
 Manchester, N, H. 
 Sanbornton, " 
 Barre, Vt. 
 
 Bellows' Falls, Vt. 
 Woodstock, Vt. 
 Amherst, Mass. 
 Andover, " 
 Beverl}', " 
 Boston, '* 
 
 Danvers, ''" 
 
 Deerfield, " 
 Kwing, *' 
 
 Foxborough, Mass, 
 Holyoke,TMais. 
 
 Newton, *' 
 Noith Adams, Mass. 
 
CATALOGUE OF DELEGATES. 
 
 287 
 
 Name. 
 
 Vocation. 
 
 Addres ■. 
 
 
 Merchant 
 
 North Adams, Mass. 
 
 C K*. Millard 
 
 
 
 
 U li u 
 
 
 Merchant 
 
 11 i( tL 
 
 Chailes Dp Wolfe 
 
 (h (I (( 
 
 George H. Johnson. 
 
 
 North Amherst, "" 
 Salem, " 
 
 E. M.Aiken 
 
 
 
 r.. B Currier 
 
 
 
 W. F. Osborne 
 
 
 U Ll 
 
 S. H.Pratt 
 
 Andrew M Wight 
 
 U ifc 
 
 W. H. Wyman 
 
 
 -(AVH'!)'; 
 Watertown, 
 
 Edward A. Benton 
 
 Merchant 
 
 S. Albert Greg^ 
 
 W. L. Rockwell 
 
 
 1. 11 
 
 
 ,1 u 
 
 George S. Turner 
 
 N. R. Otis 
 
 
 U li 
 
 
 
 
 
 
 Henry H. Wentworth 
 
 
 
 
 Frank A. Keller 
 
 
 
 A. Peck 
 
 
 
 
 Teacher 
 
 Albany, N. Y. 
 
 
 
 Le Roy B. McHorg 
 
 Edward H. Rudd 
 
 Sidney L. GuHck 
 
 W. H. Hoople, Jr. 
 
 
 It ii 
 
 Minister 
 
 Brooklyn, '* 
 
 George W. Huntington 
 
 Minister 
 
 u 11 
 
 Lester D. Mapes 
 
 D. W. McWllliams 
 
 Eliot D. Moore 
 
 
 U k 
 
 Minister 
 
 Minister 
 
 i: n 
 
 W.D.Perry.. ^ 
 
 ii i( 
 
 H J Reeve 
 
 ts 11 
 
 Willard S. Sawyer 
 
 Ferd. Schieverea 
 
 D. H. Torrey 
 
 H. E. Wheeler 
 
 J. Eckhardt 
 
 W.J. Perry...- 
 
 George R Smith 
 
 Teacher 
 
 tk U 
 
 Merchant 
 
 Buffalo, " 
 
 Minister 
 
 Byron, *^ 
 Campbell," 
 
 Morgan T. Lewis 
 
 W F Ottarson 
 
 Merchant 
 
 Minister 
 
 Man ufacturer 
 
 Merchant 
 
 Sanitary Engineer 
 
 Cohoes, " 
 Lansingburgh, N. Y, 
 
 
 
 
 >i ii 
 
 
 New York, N. Y. 
 
 
 
 Charles L Chamberlain 
 
 Arthur D. Cochrane 
 
 John G. Faeg 
 
 Robert Frothingham 
 
 11 It 
 
 Telegraph Operator 
 
 ;; ;; 
 
 
 
 11 11 
 
 Alfred Williams 
 
 Robert P Wilder 
 
 11 a 
 
 
 .1 u 
 
 Isaac M. Sutton 
 
 J.M.Wright 
 
 rtattshurgh. '* 
 Poughkeepsie, N Y. 
 
288 
 
 CATALOGUE OF DELEGATES. 
 
 Name. 
 
 E. S. Ferry 
 
 Harvey R. Travels ,. . . 
 W. M. Griffith 
 
 E. Itodenvi'eber 
 
 William C. Finck 
 
 Henry R. L. Worrall.. 
 R. G. Hutchinson, Jr., 
 Charles L. Briant. .. . 
 
 John Crawford 
 
 Harvey J. Gen ung' . . . . 
 
 W, iL Chalmers 
 
 Joseph A. Robinson... 
 
 Hcnrj' Young 
 
 William B. Hoag 
 
 Johj^ J. Stauffcr 
 
 L. T. Conrad 
 
 William A. Selser , 
 
 F. E. Williams 
 
 J. H. Busby 
 
 George H. Wiley...... 
 
 F. R. Robertson 
 
 Ira B. Bishop 
 
 J. S. Craigie 
 
 C. E. Miller..-. 
 
 Harry Nyce . 
 
 William R. Lee , 
 
 IVl. C.Williams 
 
 S. J. Humphrey 
 
 Mrs. S. J. Humphrey.., 
 
 A. D. Folger 
 
 Mary Blanchard 
 
 R. O. Blanchard 
 
 Tovk-nsend Blanchard .. 
 
 B. G. Roots 
 
 Bert C. Wade 
 
 F.dv/ard H. Brown 
 
 John W. Clements . 
 
 W. I. Drummond 
 Harold W, Huchanan. 
 
 F. H. Atkinson 
 
 J. E. Henderson 
 
 George E. Henderson , 
 
 M. H. Hodder 
 
 W. C. Van Meter 
 
 Vocation. 
 
 Minister .. 
 Merchant 
 
 Merchant . 
 Minister . . 
 
 Merchant. 
 Minister . . 
 
 Evangelist . 
 Minister . .. 
 
 Merchant . 
 
 Missionary . 
 Minister.. ., 
 
 Merchant.. , 
 Missionary 
 
 Riverhead, N. Y. 
 Saratoga Springs, N. Y 
 Utica N. Y. 
 Waterford, N. Y. 
 Elizabeth, N.^J. 
 
 Montclair, *^ 
 Morristown, *' 
 
 Paterson, 
 Plainfield, " 
 Trenton, *' 
 Allegheny, Pa. 
 East Berlin. Pa. 
 li.l\sburgh. Pa. 
 Philadelphia Pa. 
 Chesapeake City, Md, 
 Richmond, Va. 
 
 Martinsburgh, W, Va. 
 Ashtabula, O. 
 Cleveland, O. 
 Massiilon, O. 
 Oberlin, O. 
 Springfield, O. 
 
 Chicago, 111, 
 
 Ridge Farm, 111. 
 
 Tamaroa, 111. 
 
 St. Paul, Minn. 
 Minneapolis, Minn. 
 Independence, Mo. 
 Tnledo, Ont. 
 Montreal. Que. 
 Winnipeg. Man, 
 Beverly, Jamaica, W, I, 
 Brown s T'n, " ** 
 
 London, Eng. 
 Rome, Italy.