SAAC J. SPENCER, the subject of this sketch, was born in Belmont county, Ohio, and was reared upon a farm. At the age of eleven, on account of the death of his father and two older brothers, the management of the farm devolved upon him and his grief-burdened mother. They were successful in their business and when, eight years later, he decided to quit the farm and to prepare himself for the ministry of the gospel, a wealthy and worldly old uncle wept to think that so good a farmer would degenerate into a preacher.

      After receiving such instruction as could be obtained, at the point of a hickory switch, in the "White Oak Grove" schoolhouse, one mile from his home, he attended Hillsdale College in Michigan for two sessions and afterward taught for the same length of time in the public schools.

      The ministry of the gospel was chosen after much prayerful deliberation and in the face of tempting inducements to become an educated land-owner and farmer. He had an idea, then, that a very useful field lay before the scientific and expert agriculturalist. He had joined the Methodist Episcopal church, at an early age, going to the mourners' bench, and later into his mother's barn to pour out his soul in prayer for some token of forgiveness and acceptance at the hands of the heavenly Father. Having become convinced, when teaching school, that nothing but an immersion in the name of Christ answered to the scriptural act of baptism and that only repentant believers were scriptural subjects of the ordinance, he left the! Methodist fold and united with the congregation of Disciples of Christ in Morristown, Ohio. Later he was ordained by that congregation as an evangelist. Before he left the Methodist denomination he preached one sermon at the request of his uncle, Rev. Jesse Van Law, a devout and gifted Methodist minister. His text was Neh. 4:6: "So we built the wall, and all the wall was joined together unto half the height thereof; for the people had a mind to work."

      After spending two weeks in conference with his esteemed uncle he determined to take his uncle Is advice and enter Bethany College, from which institution he graduated with honors in 1875, delivering the valedictory of his class. Later his Alma Mater conferred upon him the degree of LL.D.

      His first regular pastorate was with the First Christian church in Bellaire, Ohio, with which he has held four evangelistic meetings in which there were many conversions. A Sunday-school address he had delivered led to his engagement as the minister for this church. He was called from Bellaire to the First Christian church, in Baltimore. He spent two years as pastor of that congregation, during which time the church was strengthened by many new members. During his brief ministry in Baltimore, he had the [165] privilege of co-operating with Dwight L. Moody, for four months, in a very successful series of gospel meetings. Mr. Moody's simple, scriptural method of preaching produced a profound impression upon Dr. Spencer.

      He was married in 1878 to Miss Louise Pendleton, of Louisa County, Virginia, a daughter of Dr. Philip D. Pendleton, and a niece of Dr. William K. Pendleton, then president of Bethany College.

      Dr. Spencer's health failed him in the Monumental City and he went South, occupying J. S. Lamar's pulpit in Augusta, Georgia, during the autumn and winter of 1880, during the absence of Mr. Lamar in New York. Both Mr. Lamar and Mrs. Emily Tubman urged him to consent to become the pastor of the First church, in Augusta; but he had accepted a call to Clarksville, Tennessee, and refused to allow himself to be considered by the congregation as the successor of Mr. Lamar. From Clarksville he moved to Virginia, and, in addition to preaching every Sunday, was for nine years the editor of the Missionary Weekly. The journal grew in circulation, especially in the East and South. Later, when Dr. Spencer's health was fully restored, and the paper was published by a stock company, in Richmond, Virginia, he accepted a call to Winchester, Kentucky, where for two years he enjoyed a very happy and successful ministry. Since the beginning of his pastorate with the Winchester congregation he was instrumental in adding more than four hundred to the number of Disciples of Christ in that city.

      From Winchester he went to the Broadway Christian church, in Louisville and after a short, but fruitful pastorate there, accepted a call to the Central Christian church, in Lexington, Kentucky, which he had served for twenty-three successive years, on the 31st day of December, 1917.

      He is a trustee of Hamilton College, a curator of Transylvania College, a director of the National Board of Ministerial Relief, a member of the National Commission on Christian Union, a director of the Christian Board of Publication and served for fifteen years as a member of the Executive Committee of the Foreign Christian Missionary Society. In 1913 he made a three months' tour of Palestine and the Orient, through the kind courtesy of the Central Christian church to which he ministers.

      He is the father of four children, one son and three daughters. Mrs. Spencer has been his intelligent, efficient and beloved helpmeet, especially gifted as a lifelong Bible teacher and Christian worker.

      During 1915 the Central Christian Church dedicated a new educational building of three stories, more than forty classrooms and segregated departments and redecorated and improved its splendid auditorium. The plant is now supposed to be worth approximately $125,000.

      Dr. Spencer is an expository preacher. His sermons are richly freighted with Bible quotations. From these he draws his lessons, which are enforced with an earnestness that carries conviction to many hearers. He unites the qualities of a pastor with those of an evangelist, and therefore he believes in preaching the simple gospel in its facts, conditions and promises, and as a consequence, his is always a growing church. [166]

      TEXT.--"If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak of myself. He that speaketh from himself seeketh his own glory; but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him."--John.7:17, 18.

N this text is found the secret of Divine knowledge. Christ revealed it. Great intellectual wisdom is not necessary in order to understand the teaching of Christ. But, to understand him one must obey him. To enjoy the light one must walk in it. Inward obedience is the key to the instruction of Jesus and of the Scriptures he came to fulfill.

      He was speaking in the temple. The Jews marvelled at his knowledge, because he had not studied and been instructed in their schools. He explained that his message was not his own, but his Father's, and that he knew it through seeking the Father's will. He affirmed that he did always the things that were pleasing to the Father. The Father, dwelling in him, did the works and spoke the words. He said he could do nothing of himself. As he heard he judged. He told Philip that he that had seen the Son, had seen the Father. The invisible God was made visible in the Son. In the Son dwelleth "all the fullness of the Godhead." God was in Christ, reconciling the world unto himself." "The only begotten Son, who is in the bosom of the Father, he hath declared him."

      But the Savior went farther than to say that he, himself, knew the Divine will because he did it. He declared that the principle of knowing the Divine teaching through doing it, was universal in its application to men. He said: "If any man willeth to do his will, he shall know of the teaching."

      How, then, may one know the truth of religion? Study, says [167] the world. Obey it, said Christ. Did he, then, discourage study? He uttered no word against the acquisition of information through the schools. Christianity stimulates inquiry and extends the field of investigation. Education is indispensable to mental, moral and material progress. But human reason, disciplined in the academies and universities, cannot, without Divine revelation, enter and explore the supernatural. As the builders of Babel, with "bricks for stone and slime for mortar," failed to construct a tower tall enough to pierce the heavens, and create for them a name that all might fear, so flesh and blood, independently of help from the Almighty, cannot comprehend him nor understand the spiritual meaning of his word to men. Even Nicodemus, "the teacher of Israel," did not know the necessity of the heavenly birth, in order to see the kingdom of God. "Except one be born again," said Jesus, "he cannot see the kingdom of God." Its glory may flash all about him, but he has no eyes to see it, except they be opened and anointed from above. The knowledge of the Divine, like Jacob's ladder, must be let down from heaven to cheer the wayworn pilgrim. Zophar, the Naamathite, inquired of Job:

      Human science has wrought wonders in its proper sphere. But its realm is the natural and not the supernatural. "No man hath ascended into heaven, but he that descended out of heaven." "That which is born of flesh is flesh; and that which is born of the Spirit is spirit." Human knowledge of the human elements in Christ and in the Scriptures, is within the reach of human achievement. But the domain of the supernatural is forever fast-closed against the most ambitious and exhaustive efforts of men, unassisted by revelation. The disciples of Jesus had learned much of his external, human personality and teaching before they came to Caesarea Philippi; but when Simon Peter had confessed him to be "the Christ, the Son of the living God," Jesus answered: "Blessed art thou [168]   *     *     *   for flesh and blood hath not revealed it unto thee; but my Father who is in heaven." The spiritual truth, realized and confessed, had not been a flesh-and-blood discovery.

      This important principle of interpretation accounts for the fact that great scholars, learned scientists, philosophers and leaders of thought, who do not believe in God, cannot be trusted as guides concerning the supernatural. The highest criticism that would exalt the human in Christ, or in the literature of the Bible, while denying or skillfully ignoring the superhuman, is blind and cannot lead one into the light and liberty of the spiritual. Even the most gifted and famous of scholars must be regenerated before they can see and become instructors in the things of the kingdom of heaven.

      In view of the claims of skeptical, modern scholarship and criticism, it is important to stand steadfast upon this impregnable rock, this Gibraltar of truth, apparent in the text. The multitudes, who saw and heard Jesus, comprehended only the natural. The regenerated, alone, know how to regard and adore him. All study of the Bible history, of its literature, of its method of transmission, translation and preservation; all examination of the human elements that enter into its construction, its verification and the usual laws of interpretation, fail to open the sealed book of God's revelation to the race. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; and he cannot know them, because they are spiritually discerned." (1 Cor. 2:14). "In the wisdom of God the world through its wisdom knew not God." The world cannot receive "the Spirit of truth," said the Savior, "for it beholdeth him not, neither knoweth him."

      Think of a mole hunting the north star; a fish describing the Alps; an owl trailing an eagle; a mouse wrestling with a lion; a dog chasing the lightning; an infant lifting the seas or dipping up the Atlantic in a spoon!

      Away with microscope and scales, telescope and scalpel; away with all physical instruments and experimentation; away with all ambitious study and mental surveys to discover God, [169] unless led by light Divine shining into the understanding and warming the heart into love and obedience.

      In order to make our study of the text as comprehensive and profitable, as possible, within the limits of a sermon, let us consider it further under the following three propositions:

      1. The knowledge of the Divine truth is received through obedience to God.

      2. Genuine obedience has its beginning and determinative quality in the will.

      3. Those who do, and know the will of God, commend it to others who know it not.

      I. That the knowledge of the Divine truth comes through obedience is amply illustrated in the Scriptures. The psalmist said, long ago, "I understand more than the aged, because I have kept thy precepts." The ground of his superior knowledge was his obedience. Jesus told the Jews that the reason they could not understand his speech was because they were the children of their father, the devil; and it was their will to do the lusts of their father. (John 8:43, 44.) Their lusts prevented their spiritual enlightenment. Those who indulge the desires of hell cannot understand the secret of heaven. Jesus exclaimed, in one of his prayers, "O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me; and I made known unto them thy name." "The secret of the Lord is with them that fear him." (Psalm 25:14.) The prophet Daniel expressed the same idea, in saying: "None of the wicked shall understand, but the wise shall understand."

      Humility and docility invite and obtain the revelation of the Divine wisdom. This truth brought thankfulness to the lips of Jesus, when he said: "I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes; yea, Father for so it was well-pleasing in thy sight." God hides himself and his will from the great students and accomplished scholars of the world who are puffed up with philosophy and erudition. But he reveals himself unto babes--unto the docile, childlike, [170] unspoiled, innocent and obedient. Such a discrimination seemed good in his sight.

      When Jesus taught in parables, he did so lest the proud and wicked should learn and profane his truth. When God put a sword at Eden's gate it was for protection against profanation and human misery. When he makes the clouds his chariot, and surrounds his throne with clouds and darkness, it is for the sake of tender mercy. On all his glory he has placed a "defense." When God veiled himself in human form, and dwelt among men, he did so for compassion; condescending to their low estate, that he might exalt them through their regeneration. No man could see God in his unclouded glory, and live. He has always come, and will come, in clouds. The Scriptures are veiled to the hardened and unbelieving. "But whensoever a man shall turn to the Lord, the veil shall be taken away." (2 Cor. 3:14-16.) Because when men knew God, "they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened." (Rom. 1:21.) Like many since their day, "professing themselves to be wise, they became fools." The church at Ephesus was admonished to remember whence it had fallen, and repent and do its first works; or else Christ would remove its golden candlestick. Humility is a cardinal grace. We have its perfect type in Christ. In him the greatest became the servant of all. Because he humbled himself, becoming obedient even unto the death upon the cross, he is exalted and given the name above every name and all shall worship at his feet. Nebuchadnezzar's pride was humbled, through insanity that made him eat grass as an ox, until he learned that the Most High ruleth in the kingdom of men. The first beatitude, in the Sermon on the Mount, "Blessed are the poor in spirit, for theirs is the kingdom of heaven," is a Divine recommendation of humility. If "theirs is the kingdom," then the knowledge of the kingdom is theirs also.

      Another requisite in the knowledge of Deity, is faith. "Without faith it is impossible to please God; for he that cometh to him must believe that he is and that he is a rewarder [171] of them that diligently seek him." Unbelief darkens one's understanding; but faith illuminates it. James warns the doubting, unstable soul not to "think that he shall receive anything of the Lord." He cannot receive the truth.

      Repentance, too, is a requisite to the radiant vision of the Almighty and his will. "If I regard iniquity in my heart the Lord will not hear me." Neither will he show me the path of life. He hideth his counsels from the wicked. Isaiah proclaims that if God's people will loose the bonds of wickedness, deal bread to the hungry, bring the poor to the house of worship, and will cover the naked, then their "light shall break forth as the morning." As the Sodomites were blinded by their lust, and could not find the door, wherein the angels stood, so sin closes the way to heaven and darkens its light. "The god of this world" still blinds "the minds of the unbelieving" that the light of the gospel should not dawn upon them. (2 Cor. 4:4.)

      The Laodiceans were blind and poor, miserable, wretched and naked but thought they were rich and needed nothing. The Divine remedy offered to them was to "be zealous and repent." Both Peter and James, in their epistles (James 1:21, and 1 Pet. 2:1), urge the putting away of wickedness, guile, hypocrisies, envies, evil-speaking--and all filthiness--in order to "receive the implanted word" that saves. The privilege of repentance is one of the supreme permissions of infinite Love. The power to exercise it is weakened through delay and neglect. The parable of the sower shows the unpreparedness of human hearts to understand the word and to receive it. The hard, the superficial and the thorny soil must be broken, deepened and cleansed by repentance, to make it honest and good.

      Prayer, likewise, is an avenue to the spiritual mysteries of the sacred writings. In the Psalms is the heartfelt and instructive petition: "Open thou mine eyes, that I may behold wondrous things out of the law."

      Purity and singleness of heart contribute to the knowledge of spiritual intelligence. Another beatitude, in the Sermon on the Mount,--"Blessed are the pure in heart, for they shall see [172] God,"--which beatitude is generally located in paradise, but is applicable here and now, indicates the preparation for contemplating the word and character of Jehovah. David asks, in the twenty-fourth Psalm:

      Then he answers his own question:

      "If the eye be single, the whole body shall be full of light." Selfish, self-centered and worldly people, however brilliant or scholarly, are only "blind leaders of the blind."

      Love is especially essential to the understanding of our heavenly Father. "Everyone that loveth is begotten of God, and knoweth God. He that loveth not knoweth not God; for God is love." (1 John 4:7, 8.) No one can know the spirit of his own loving father, according to the flesh, if he have not the loving spirit of his father. Our Savior taught that if men loved him they would keep his commandments. He that willeth to do his will is he that loveth him. Paul's wonderful prayer, recorded in Ephesians, was offered to the end that his brethren might be strengthened through the Spirit; and that, being "rooted and grounded in love," they might be able to apprehend, with all saints, the breadth, length, height and depth, and "to know the love of Christ, which passeth knowledge." To know the love that passes knowledge is to know spiritually what no one can know naturally. Love is the aptest pupil in the school of obedience. It is love that shows a willingness to suffer; to take up the cross and to follow Christ even unto the death of self-hood; to be a soldier and endure hardness, reproach, affliction; and to know the fellowship of Jesus' sufferings, being conformed unto his death. "Before I was afflicted I went astray; but now I observe thy word." "It is good for me that I have been afflicted; that I may learn thy statutes." [173]

      The last reference, from the Scriptures, that I will give under this head, is stupendous in its scope. The apostle Peter, who encouraged a readiness to suffer in the name of Christ, mentioned seven qualifications which Christians should add to their faith, in order to be industrious and fruitful unto the knowledge of the Lord Jesus. They are courage, knowledge, self-control, patience, godliness, brotherly kindness and love. If these be in us, and abound, says the apostle, they make us fruitful in Christian knowledge. But "he that lacketh these things is blind."

      The numerous passages I have quoted from the Bible, show how grandly true is the proposition, and how important the fact, that the knowledge of Divine truth is received through obedience; for all the virtues named in the quotations may be summed up in the comprehensive term, obedience.

      II. Turning now to consider the obedience that unlocks the storehouse of spiritual wisdom, I observe that it has its beginning and its determinative value in the will.

      It will surprise one who has not examined the word of God with reference to the will, to learn how often it is mentioned as determinative of one's character. "If ye be willing and obedient, ye shall eat the good of the land." "If any man willeth to do his will, he shall know of the doctrine," whether it be divine or only human. "He that seeketh the glory of him that sent him"--seeketh his will and willeth to do it--"the same is true, and no unrighteousness is in him." Seeketh answers to willing; and brings both knowledge and righteousness. Many think of righteousness as a robe which, by "faith alone," one puts upon his soul. This exaltation of "faith alone" to the skies, and the dragging down of obedience, has wrought vast mischief in the church. "My little children," wrote the aged apostle John, "let no man lead you astray: he that doeth righteousness is righteous." The eleventh chapter of Hebrews gives emphasis to the faith that did something, obediently and nobly. "Faith, if it have not works, is dead in itself." Abraham's faith wrought with his works, and by them "was made perfect." No one can become [174] righteous by passivity. The call of the cross of Christ is a call to sacrifice, heroism and helpfulness.

      "Ye will not come to me," said Jesus to the Jews, "that ye may have life." They searched the Scriptures for eternal life; but did not accept the sovereign key.

      It was the turning point in the history of the prodigal son, when he said: "I will arise and go unto my father." It was the fundamental wrong in his brother, that he "would not go in" to share, with the father, the prodigal's restoration. Jesus wept over Jerusalem when it refused his proffered mercies. He would have gathered its children together as a hen gathers her chickens under her warm and protecting wings; but Jerusalem "would not." He would have saved the rich young ruler, but the latter would not obey his counsel. He loved his vain riches and the pleasures of sin, so much that he chose the wrong instead of the right, and went away sorrowful but unwilling to walk in the narrow way, to ultimate treasures and unutterable joy.

      When Jesus saw the multitudes of superficial disciples going back from following him, he said to the twelve: "Will ye also go away?" It was a time to test their will. Simon Peter answered: "Lord, to whom shall we go? Thou hast the words of eternal life." He chose to follow, though following meant martyrdom. He was willing to glorify his Lord in his death as well as in his life.

      Every invitation of Jehovah is an appeal to the will. He offers grace and strives to persuade the people to accept it. "Choose ye this day whom ye will serve." The challenge came from the prophet. The choice lay with the people of Israel. "To whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey." "Thanks be to God," said Paul to the church at Rome, "that, whereas ye were the servants of sin, ye became obedient from the heart--from the will--to that form of doctrine, whereunto ye were delivered."

      The heavenly Father calls to all his children who stumble and stray: "Today, after so long a time-after so many opportunities and mercies--if ye will hear his voice, harden not your [175] hearts." The gracious, illuminating principle which the apostle Paul applies to financial contributions to the church, applies in all fields of obligation, as well as in the giving of money, namely: "If there be first the willing mind, it (i. e., the act of obedience) is accepted according to that a man hath; not according to that a man hath not." God requires only what we are able to bestow; and honors our will in the bestowal. God is reasonable and practical. He appeals to love and common sense. He regards the motive power that drives the machinery of every one's life.

      The eleventh-hour laborer, in the parable, received as much reward as others, who worked longer, because he served willingly; and, unlike other employees, had no heart for murmuring nor for boasting. Willingness is not supineness. It is not lying down and giving up. It means tremendous activity and all the energy of which one is capable. The life of godliness means to fight, to wrestle, to press forward, to work, to run the race, to crucify the flesh and to overcome the world, the flesh and the devil, through the word of God assimilated in our characters.

      "Will you hold this bridge?" said a military commander to his subordinate. "I will try," replied the latter. "That is not enough," responded the commander. "Then, sir, I will hold the bridge," answered the brave colonel. The answer was accepted and, true to his promise, the colonel held the bridge. There are too many peace colonels in the church, honorary colonels who never held a bridge nor a trench; captured a prisoner, led a charge nor overcame an enemy. The energy, courage and perseverance of the soldiers at Verdun should be excelled by the soldiers of Jesus Christ.

      "You come to me with a sword and a spear," said David to Goliath, "but I come to you in the name of the Lord of hosts." "Ye have not yet resisted unto blood," may be said to the majority of church members.

      The widow, with her mites, received Divine commendation for her liberal giving. The rich, who cast much into the treasury, had no praise. Their offerings were external. Her [176] offering was in her will. The Lord saw the obedience in her heart and rejoiced.

      There is a world of difference between wilful, presumptuous sins and unavoidable errors. Saint Paul said he obtained mercy because he persecuted the church in ignorance. He did not harden his will against the light. He was obedient unto the heavenly vision. Abraham was willing, despite his emotions, to sacrifice his son. God accepted the will for the outward deed. The guilt or righteousness of a man is in his intention.

      To love the Lord with all one's heart, and his neighbor as oneself will insure obedience to the one and kindness to the other. But, we should remember that obedience in one's will was never accepted as a substitute for obedience in the letter when the latter lay within his power. "If a man love me, he will keep my words," and "He that hath my commandments, and keepeth them, he it is that loveth me," said the Savior. All love and willingness toward God tend to fashion themselves in ultimate obedience. There is such a thing as obedience in the letter without the spirit. There is, also, such a thing as obedience in the spirit without the letter. Of the two the latter is preferable. But what God wants is obedience in both, unless the spirit of obedience be hindered by some power outside the will. The greatest power of any one is his will power. It is this which the Almighty seeks to enlist. He stands at the door of every man's heart and knocks, saying: "If any man will open unto me I will come in." The two wills in harmony bring heavenly communion.

      These numerous testimonies from the sacred writings prove conclusively the strategic proposition that obedience, in God's sight, has its beginning and its determinative value in the will. I will now ask your attention to the last division of my subject, which I regard as a necessary inference from the text:

      III. Those who do, and hence know the will of God, commend it to those who know it not.

      If the natural man receiveth not the things of the Spirit of God, neither knoweth them, how is he to be persuaded to [177] become spiritual? Just as God by his incarnation sought to save the lost. God spoke through the example of Jesus. This is a mighty challenge to Christians to exemplify in their character and deportment the teaching of Christ, which the unregenerate cannot understand unless translated into visible, personal behavior before them, day after day in multitudinous manifestations. It is not enough to distribute Bibles and circulate good literature. It is not enough to preach the gospel orally. It is not enough to profess it. The most common and formidable excuse offered by persons of the world for not joining the church, is that large numbers of church members do not live up to their profession. It must be conceded that current Christianity is not a worthy representation of Christ and his gospel. Such an excuse ought not to be possible. In numerous places and frequently it has not been possible. There are hundreds of Christians in a community like this, where there are many churches, who do commend their religion by their lives. But there are other hundreds whose influence is not with Christ but against him. (Matt. 12:30.)

      There are some remains of good in every person. None is totally depraved. But the preacher, presenting the gospel message from the pulpit, cannot overcome the barriers set up by unfaithful members of the congregation against the conversion of the world, outside the church. The church must repent. It must commend the gospel. Backsliders must return and humbly confess their sins. Churches must become helpers, and no longer remain stumbling stones to those outside their fellowship. "Take away the stone," said the Master at the grave of Lazarus. His power to restore the dead to life waited upon the faithful co-operation of Lazarus' friends. The greatest problem in the church is how to get all church members to practice their religion faithfully.

      "Ye are our epistle, known and read of all men," wrote Saint Paul to the Corinthians. He added that it was "written not with ink, but with the Spirit of the living God." Churches and individual church members, especially prominent members, are read every day by the world. I would that every [178] member were indeed written "with the Spirit of the living God."

      Jesus said to his disciples: "Ye are the light of the world. He did not say that Bibles are the light of the world. The world is not reading the Bible. The world could not understand the Bible if it read it. The word translated into human life and conduct is far more powerful and more easily understood by the unregenerate than if presented abstractly. The church is called the body of Christ. As in his body the Divine was incarnate so in us should be his Spirit of love and purity and power. "Let your light so shine before men that they--the unregenerate--seeing your good works--visible and easily appreciated--may glorify your Father, who is in heaven."

      Jesus knew that example was better than precept. Samples are more convincing than sermons. With God, light fed by the oil of love, is at a premium. The following reference to light is instructive: "Do all things without murmurings and questionings; that ye may become blameless and harmless, children of God, without blemish in the midst, of a crooked and perverse generation, among whom ye shine as lights in the world; holding forth the word of life"--the best way to hold it forth--"that I may have whereof to glory in the day of Christ, that I did not run in vain, neither labor in vain." (Phil. 2:14-16.)

      Paul was in prison, when he wrote these words to the church at Philippi. But as he thought of the light shining in that city, through his brethren, whom he had converted from heathenism, he felt that his work had been successful. He rejoiced to contemplate the joy they might afford him in the day of judgment.

      One of the most practical requests, ever made of Christian women, is that which the apostle Peter made, that wives be in subjection to their own husbands; that even if their husbands obey not the word, they may without the word, be gained to the church by the behavior of their chaste and exemplary wives. Even modesty in dress is commanded as the index of an incorruptible, meek and quiet spirit which is of great price [179] in the sight of God. The wives are challenged to do by their personal example and influence what the preaching and teaching could not accomplish.

      "Ye are the salt of the earth," declared the Savior to his disciples. He did not specify the spoken truth as salt, indispensable as it is. But Christian people are the salt to save the earth. A thousand church members, with the savor of Christ, are more useful than ten thousand sermons. The program of worship, in the sanctuary, is not so impressive as the presence and attitude of the members in whose religious life the world has confidence. The personnel of the membership speaks louder than the voice of the preacher or the choir. The best sermons cannot advertise the gospel as well as the best Christians. While, therefore, the unsaved cannot understand God as presented abstractly in preaching and teaching, they can be tremendously interested and influenced by the concrete exhibition of Christianity in the daily lives of Christians.

      Obedience, as we have seen, has its fountain and determinative value in the will, the heart, the intention. It must be genuine. If genuine it will find its issue in external manifestation unless prevented by some power outside the will. God's method of winning the world to the word of life is through the shining, inspiring and alluring example of church members, ordained to "shine as lights in the world." First, we must purge ourselves from unrighteousness, that we may be vessels unto honor, sanctified and meet for the Master's use. Second, we must see that the church membership continually commends the Christian life. [180]

[KSK 165-180.]

      The electronic version of I. J. Spencer's "The Key to Spiritual Knowledge" (in The New Living Pulpit of the Christian Church: A Series of Discourses, Doctrinal and Practical, by Representative Men Among the Disciples of Christ. Ed. W. T. Moore. Jubilee Edition. St. Louis, MO: Christian Board of Publication, 1918, pp. 167-180) has been produced from a copy of the book held by the Disciples of Christ Historical Society.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections have been offered for misspellings and other accidental corruptions. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 166:    successive years [ successive years,
 p. 168:    Caesarea Phillippi; [ Caesarea Philippi;
 p. 170:    (John 7:43, 44.) [ (John 8:43, 44.)
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
e_stefanik@email.msn.com

Created 7 May 2000.