Every man that works rationally works by rule. The evangelist, like the bishop, ought to be a workman--a workman, too, that, according to rule, "rightly divides the word of truth." If the office of a bishop be "a good work," the office of an evangelist is no less so.

      He first chooses a field of labor, and then begins to "labor in the word." The choice of a field requires as much judgment spiritual, as the choice of a farm requires judgment carnal. In choosing a field he has to consider the soil, and then his own resources. This is, indeed, a difficult task. The apostles and first evangelists sometimes pitched upon the wrong soil; but "the spirit suffered them not" to lose their energies upon it. He is a wise man that knows his own weakness, and presumes not beyond his strength.

      But when a suitable field of labor is selected either by himself, or by others for him, he then goes to work and fully tests the soil. "Cultivate a small farm, and praise a large one," is a maxim as old as the Roman poet. The wise and prudent evangelist cultivates a small farm, and cultivates it faithfully. He goes from house to house, as well as from meeting to meeting, and takes the people as he finds them. He is courteous to all--rude to none. Humble, affable, communicative, he dogmatizes not. He takes no side in politics, in neighborhood broils or bickerings, in party feuds, or in family rivalries. He makes known nothing but Christ, and Christ crucified. He gives no occasion to rich or poor to despise him. He thus permits no man "to despise his youth," his manhood, or old age.

      Into whatever house he enters it is for peace, and not for war. He prays for peace on every dwelling. He is not censorious, pharisaic, nor disgustingly familiar. Firm, mild, and conciliatory, he persuades by manners, as well as by words. He can sacrifice every thing to human prejudice but truth, honor, and righteousness. True to his Lord and faithful to men, he "speaks the truth in love." He sees--he knows the world is full of darkness, ignorance, superstition, and error. He removes the darkness, not by inveighing against it, but by presenting the light, and seeks to reform the world more by persuasion than denunciation.

      He works not only by general rules; he preaches not to every man as if all the world were Jews, Samaritans, or Infidels. Is the Bible acknowledged--is Christ regarded as the Son of God? Then he presses not so much the truth of these undisputed matters, as he enforces their certainty and authority on the proper evidence. If Jesus be acknowledged as the Messiah, he developer the meaning and value of the proposition; but if not so acknowledged, he proves, as did the Apostles, that Jesus is the Christ. [146]

      When this fundamental point is established and fully proved by the law, by the Prophets, by the Apostles, and candidly acknowledged, then, and not till then, does he press obedience upon his audience. The motives to obedience are urged with scriptural clearness, certainty, and authority. The gospel treasury is opened, and its gold, Frankincense, and myrrh are presented. It is not the fire of hell, but the love of God, on which he delights to dwell. It is not the uncertainty of life, and the certainty of death, so much as the certainty of eternal life and eternal death, from which he deduces his appeals.

      But more important still, in preaching Christ, he indulges not in the humor of wit, the spirit of sarcasm, or levity, or pride. He knows that his temper and doctrine must agree; and that Christ can be successfully preached only when preached according to the spirit and temper of Christ.

      He preaches Christ, the hope of glory, and not the theory of Calvin, Luther, Wesley, or the Pope. He preaches Christ, and not the Spirit, nor any theory of spiritual operations. He makes, or seeks to make, converts to Jesus Christ, and not to a theory of redemption. It is the person and the office of Emanuel, and not the speculative philosophy of the schools, to which he invites the attention of his audience.

      When Christ is thus preached, and God's testimony concerning him believed, he enforces the reformation of life--that obedience which the Lord expects and demands. He answers the penitent inquiry, "What shall I do?" in the very words of the Apostles, and with their own explanations. As the gospel was first fully preached in Jerusalem, he begins at Jerusalem, where the Lord commanded his Apostles to begin.

      The Acts of the Apostles are his guide, and he makes them the guide of those who are disposed cordially to obey the gospel. Finally he calls upon all that believe in Jesus as "made Lord and Christ," and repent of their sins, to separate themselves from the world, by dying to sin, by being buried with the Lord, and rising to walk in a new life. Laboring to convert men to Jesus Christ, and not to a human system or to a sect, he declares "only the testimony of God." If he find men sceptical of that testimony, he proves it to be the testimony not of men, but of God; and this he does always in reference to the peculiar objections or doubts that may come in his way. He always remembers that the miracles and attestations recorded "were written that men might believe that Jesus is the Messiah; and that believing, they might have life through his name." To prove the testimony, explain the testimony when necessary, and to enforce it, is all that falls legitimately in his way until it is received. He that seeks to build up a party, delights to dwell upon its peculiarities; for [147] to these he seeks to make converts. Such converts need no baptism, for it is into a theory, and not into a person, they are sought to be initiated. He dwells upon the peculiarities of a person and not a doctrine, and therefore he requires his converts to be immersed; for immersion has primary respect to a person, and not an opinion.

[A. C.]      

Source:

Alexander Campbell. "Order--As Respects the Labors of an Evangelist." The Millennial Harbinger Extra 6 (October 1835): 523-525.

[MHA2 146-148]