John R. Mott: The pervading purpose of the Christian Church and of every other agency concerned with the spread of the Kingdom of God should be that of leading people to commit their lives to Christ as their Saviour and Lord. The most fruitful method of achieving this high end is leading individuals one by one to take Christ intelligently and with conviction as their Lord. The most solemn responsibility which rests upon each Christian, and also his highest privilege and deepest joy, is that of influencing people to accept, to represent, and to serve Jesus Christ.
If it were necessary to emphasize the importance of each Christian's being a light-bearer for Christ to those who know him not, we would suggest, in the first place, that the teachings of Christ by which we wish to fashion our lives clearly imply that we should be leading individuals to him. Such teachings, for example, are these: "Ye are the salt of the earth" (Matt. 5:13); "Ye are the light of the world" (Matt. 5:14); "Follow me, and I will make you fishers of men" (Matt. 4:19). How can the salt save unless it comes into contact with that which it is to save? How can the light illumine if it is hid under the bushel? How can I become a fisher of men unless I cast in the net or the line to reach them?
More impressive, however, than the teachings of Christ as suggesting the importance of our doing individual work for him are his clear commands. There is one of his commands which we should bring right down to a personal application within the sphere of our daily life and influence: "Go ye into all the world, and preach the gospel to every creature" (Mark 16:15). Does "go" mean "stay"? Does "ye" include only the Christians of a past day? Does "preach the gospel to every creature" mean to spend one year, four years, perchance more, in the same home, in the same social circle, belonging to the same organization, in the same college, or in any other place where one has influence and speak of all other subjects of importance but leave out of the conversation the supreme subject, the claims of Christ upon the individual? His command clearly means that we shall be weaving into our conversation naturally and day by day in the sphere of our calling, and within the range of our influence, his surpassing excellencies and claims.
There is another command of Christ which he gave to the disciples as the clouds were about to receive him out of their sight: "Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost parts of the earth" (Acts 1:8). Ye - speaking to the Christians throughout the ages, including everyone who bears his name - shall be witnesses of me. What is the function of the witness? Is it to sit in the box and look at the examining lawyer and the judge and the jury and say nothing? Is it not rather to testify concerning the things he actually knows as a result of his own experience or observation?
And so Christ seems to say: "Ye Christians, disciples of mine, as ye go about your daily activities and as opportunity presents itself, not only shall seek to attract people to me by your lives but also shall speak of the things that ye know beyond question, such as the reality of my work in the world and in the individual and the significance of my mission to men. This ye shall do with reference to enlisting their definite acceptance of me as their Saviour and Lord." The real object of personal evangelism is to persuade men through the ministry of friendship and faithful personal dealing to decide deliberately and wholeheartedly to accept Jesus Christ.
Still more impressive than the teachings and commands of Christ was his matchless example. It cannot too frequently pass before us. There is great inspiration in going over the four Gospels and noting the instances of Christ's seeking to help the individual. There will stand out an impressive series of the recorded contacts of Christ with individuals, even more prominent than his dealings with the multitude.
These interviews or conversations break themselves up into two general classes: First there are his conversations with those that did not believe on him - for example, his interview with the arguer; again with the class of inquirers such as the leper, the blind man, the timid woman; then with the covetous man, with the one who was very critical, with the one who was filled with curiosity, with the coward, with the sinner under conviction, with the one in extreme emergency; and the list runs on.
The other list embraces his interviews with those who had at least some degree of belief in him - for example, interviews with those who counted not the cost, with those having divided affections, with the one having marvelous faith, with the mourning Christians, with the worrying Christians, with the doubting Christians, with the self-seeking Christians.
We notice in these interviews different classes standing out in contrast: with believers and unbelievers, with Jews and Gentiles, with rich and poor, with learned and ignorant, with those high in official or social station and those down in the dregs of society like outcasts and criminals, with those with whom he was very intimate and those who were apparently and actually strangers. He carried on these conversations in all kinds of places. He did not limit his work to the synagogue.and the temple; but in the home, on the business mart, in the cornfield, in the boat on the lake - wherever he met people as he went about his daily business - he sought to lodge spiritual truth and to attract men to the unseen things, the great realities.
Christ carried on his work with individuals under all sorts of circumstances. Time after time when he was working with the multitude he would turn from the crowd and focus his attention upon the individual. When he was healing he did not neglect to follow up the advantage by anchoring spiritual truth in the life and suggesting the moral significance of his acts.
The first recorded act of his life was individual work of a very high order, and one of the last recorded acts, as he was stretched upon the cross, was personal work with the dying thief. As his wonderful example passes before us, and we think of the words of John, "He that saith he abideth in him ought himself also so to walk, even as he walked" (1 John 2:6) does there not take possession of us a desire and passion stronger than ever to follow in the footprints of this great Exemplar in personal work as in other things?
But someone may say, "Jesus Christ is above and beyond us." Then let us notice how those who lived nearest Christ interpreted his teachings, his commands, and his example. We discover in the Acts and the Epistles such examples as these: that Andrew led Peter to Christ; that Philip led Nathaniel to him; that Peter and John at the gate called Beautiful dealt with the lame man alone; that Philip left a successful revival work in a large city and was led by the Spirit of God down into the desert at the providential moment to overtake the Ethiopian on his homeward way, to bring him to Christ, and to send him down into the dark continent as a flame of light for Christ. Ananias had the rare honor of ushering Paul out into the full light; Aquila and Priscilla showed unto the brilliant Apollos the way of the Lord more perfectly; Paul and Silas, under adverse circumstances in the prison, led the jailer and his family to Christ.
Recall also what Paul was able to say when he met the elders at Miletus, where they came to bid him goodbye: "Remember that by the space of three years I ceased not to warn every one night and day with tears" (Acts 20:31).
There is another striking statement in the Acts. After the dispersion occasioned by the persecution following on the preaching of Stephen, it is said that the disciples were scattered abroad and that they went about preaching the word, "except the apostles" (Acts 8:1). In other words, the rank and file of the church membership went about proclaiming Christ. This is one of the great secrets of the propagation of Christianity to such a remarkable extent during its early years.
Gibbon, who was no special pleader for Christianity, assigns as the first cause of the wide and rapid diffusion of the religion of Christ the fact that "it became the most sacred duty of a new convert to diffuse among his friends and relations the inestimable blessings which he had received." The mechanic talked to those of the same craft, the soldier to his fellow soldiers, the slave to other slaves, the mother in the home to her children, the tradesman with those of his calling, the student with his fellow students.
This constant collision of individual souls explains the marvelous propagation of the gospel in those pioneering and foundation-laying days. If Christians generally would adopt this method, it would be a comparatively compassable task to preach the unsearchable riches of Jesus Christ throughout the entire world within a generation.
Let us come nearer, however, and notice that the vital relation which individual work for Christ sustains to the public and organized presentation of the gospel.
In the first place, it is absolutely essential to do this kind of work if we are to bring people within the range of the presentation of the truth. Is it not true today in all communities that many of those who most need Christ do not come to religious meetings? We must do what Christ enjoined in an entirely different connection - go out and compel them to come in, tactfully, lovingly, wisely, learning by experience, but with that holy compulsion and intensity which results in exposing them to the truth as it is in Christ. This is one of the best forms of personal work.
In connection with meetings which I had the privilege of conducting at Yale University, where scores of men accepted Jesus Christ, a little group of men made it their responsibility to bring into the meetings not a few of the men who, as a result of being there, were led to acknowledge Christ. Who shall say that those who were faithful in this kind of work were not performing as important a part as those who were preaching the gospel?
Individual work is necessary not only to bring people to hear the public presentation of spiritual truth but also, and more important still, to follow up the impressions made upon them by the Holy Spirit in the meetings. Is it not true that in all our religious services impressions are made which are dissipated because this kind of conservation work is not done? As Christ clearly taught, Satan cometh immediately to take away the seed. How many a religious service which has left a deep impression upon those who were present, and how many an address which has deeply moved those who heard it, has been lost in its effects because those in the pews were not backing up the words spoken in the pulpit and from the platform!
After all has been said, however, it still remains true that there are some who will not come to meetings. Each generation discusses the question of reaching the masses and comes to the conclusion that the only way the masses are ever reached is by going to the masses. We have said much about university extension in our day. We need still more Christ extension, the taking of Christ to people where they are. And we do well to look upon one soul as a great audience.
Daniel Webster, walking one day along the streets of a New England village, met a boy and, it is said, took off his hat to the boy. Asked why he did so, he replied, "I did so when I thought of the wonderful possibilities wrapped up in that little brain and what it might unfold in its generation." How much more fittingly might you and I stand awe-struck in the presence of any living soul! Let us reflect a moment. That life came from God, and to God it must return. For that living soul Jesus Christ died and rose again - facts as clearly established as any in history. The Holy Spirit is in the world today to convict that living soul with a sense of its need of Christ, to reveal to it Christ as Lord, and to energize it to accept him as Saviour and Lord. On the authority of Christ himself there is joy in the presence of the angels over one sinner that repenteth. The forces of evil working with their fearful cruelty are in the world today to dwarf or contract and to prevent the realization of the possibilities of that living soul. Do we wonder that Jesus Christ voiced the greatest problem of the ages when he asked this question, "What shall it profit a man, if he gain the whole world, and lose his own soul?" (Mark 8:36)
The great hero Saladin when he came to die said to his attendants, "Bring me a spear." They did so. Then he asked them to bring his funeral shroud. They obeyed him. He had them place the shroud on the spear and hold it up. He pointed to it and said, "That is all that the great Saladin can take with him of his wealth and fame into the next world." Poor man! he could not even do that. Naked he came into the world; naked he must depart. What is a man profited if he shall gain the whole world - which no one ever did - and lose his own soul?
If individual work with individuals is so important, why in all our communities are so few Christians, comparatively, employing this method? I shall try to answer that question frankly, without mentioning any theoretical points. I shall speak of things that have kept me from doing this work at times or which to my knowledge have prevented other Christians from engaging in it.
First among these hindrances is the consciousness of an inconsistent life. We say to a group of Christians, "Let us engage in this work," and one replies, "What! I speak to that person about his relation to Christ? He knows that I have given way to temper and used language that should not characterize the speech of the Christian. He knows of my going to places which the Christian should not frequent. He knows of my doing things that belie the Christian profession. I would have no influence with him." It is true that if the Christian knows of things like these that injure his influence, his words will be powerless. But there is a serious consideration right here. If one is conscious of definite things which are keeping him back from representing Christ and pressing his claims upon others and is not willing to give them up, he should realize that "to him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17).
Some are held back from doing their clear duty in this vital matter by what Bishop Gore called "inverse hypocrisy," that is, making themselves out worse than they really are.
There are those, however, who are conscious of inconsistencies but do not know exactly what they are. It reminds one of the question of Eliphaz in the book of job, "Are the consolations of God small with thee?" (Job 15:11) and prompts the question, "Is there any secret thing with thee?" With many a Christian some secret strand of selfishness, fear of man, pride, or wrong motive binds him. May the loving God help us to cut these strands that we may launch out into the deep! Is your influence contracted in its reach? Are you bearing comparatively small fruit? Do you lack desire and impulse to do this work for Christ? We should often repeat the prayer of David, "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any evil way in me [which hitherto I have not detected], and lead me in the way everlasting" (Psa. 139:23).
Other Christians are kept from doing this work by believing that if they live a good life and set a good example that is a sufficient sermon for them to preach. But is it? Were we led to become Christians simply by looking at good Christians? We may have been influenced to desire to be Christians by the example of those with whom the Christian life is a reality. We may have been influenced by their example, but were we led to understand how to become Christians simply and solely by looking at the lives of consistent Christians? Usually not. The question which people who are in uncertainty, or in skepticism, or in the clutches of a bad habit, or under the sway of sin, are asking themselves is not, Where can I find Christians like whom I would be? but, How can I find out the secret which made those people what they are? The Bible goes to the center of the subject in this word, "Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Therefore there must be someone either to speak and to expound the words of God or to call attention to them in such a way as will influence us to read them, ponder them, and understand them.
Another hindrance is what I might term false courtesy or, as an eminent bishop characterized it, being "too polite to speak to a man about his eternal interests." It is noticeable of people of whom this is true that they are perfectly willing to talk about the weather, about the scenery, about the beauties of the visible world; they will talk without reservation to one in physical distress and perchance suggest remedies; if one has intellectual problems and ambitions, they will converse about these without reticence; but when it comes to speaking of what will live on after our bodies have crumbled to the dust, after tongues have ceased and after present knowledge has been supplanted - silence! You may offend that person if you speak on such a subject; it would be a breach of etiquette; it would not be good form to dwell on themes like that; it is a subject too sacred for conversation! How can we explain the practice of Jesus Christ and the early Christians? If it is contrary to the prevalent practice among Christians, it is within their power to change so that it will become the reasonable and natural thing, not the superficial thing, to weave into our conversation the great theme of themes.
Some Christians are kept from individual work for individuals by ignorance concerning how to lead people to Jesus Christ. That is only another way of saying ignorance of God's Word and how to bring it to bear upon the life. This is a hindrance that can be removed just the same as others, and one can test his sincerity as to whether this is a real hindrance by his willingness to set himself about removing it by giving more time to the study of the Bible and bringing it to bear on his life and work. I do not overlook the fact that very much of the desire to do personal work comes from Bible study. Nor do I slight the fact that a large part of the knowledge and skill comes in the pathway of a good habit of Bible study, and certainly a great volume of the power that is needed must come through that channel.
While I would emphasize these things, I should like to put along with them a plea that we employ the scientific method, that is, the method that combines the practical with the theoretical. If a person wants to become a successful personal worker, he must do something more than study how to do it. I know one college where a band of men studied for three years how to do personal work and could not do personal work any better at the end of that time than at the beginning. Why? Because they were not combining the practical with the theoretical. If I want to know botany, I must do something besides listen to lectures on botany and pore over the textbooks; I must use the herbarium and go into the fields and the forest; I must deal with the plants themselves. If I want to learn to swim, I must do something besides reading treatises on swimming, something besides standing on the river bank and watching good swimmers. Sooner or later I must get in beyond my depth.
Everyone who is a successful soul-winner began at some time to talk with the people concerning the vital things that he believed in order to bring them to Christ. A well-known Yale athlete who was one of the most useful personal workers there told me that when he was trying to lead a certain skeptic to Christ he realized as never before how lame he was in his knowledge of the Bible. He added, "It drove me back to the Bible." It is not true that the Bible always leads us to do personal work, but I find it is true that when we do such work it drives us to our Bibles. Let us therefore be practical.
Many a Christian in the face of an opportunity has been kept from personal work by unbelief that the Spirit of God has led him to that opportunity and will give him the wisdom and the power with which to improve it. I was in a place the other day where a young man prayed for opportunities to do Christian work, went right out to spend two hours with a man over whom he had a special influence, and did not use his opportunity. It reminds one of the man with whom Christ dealt at the pool of Bethesda and to whom he said, "Wilt thou be made whole?" (John 5:6) Then came the reply, one of the saddest words of the Bible, "Sir, I have no man, when the water is troubled, to put me into the pool."
Moody used to tell us that we need two kinds of faith: first, faith that God is; and second, faith that God will use us. It is this second kind of faith that needs to be exercised far more among Christians - faith that it is possible, yea, certain that God, if we yield ourselves to his sway, will use us even though we are weak and inefficient instruments. He is demonstrating this in every village and town and city where there are those who are fully surrendered to him.
The last hindrance that I would mention is natural diffidence or timidity. Time after time Christians have said to me: "We know we ought to do this work. We resolve that we will do it, but when the opportunity comes we simply cannot do it." Henry Clay Trumbull, for many years the editor of the Sunday School Times, spoke at the student conference at Northfield on our responsibility to lead others to Christ. His words greatly stimulated me to engage in such work. He said that he had been led to Christ when he was a young man by a letter from an intimate friend. This, by the way, is one of the most effective forms of personal work. He was so grateful that he resolved he would engage in such work all the rest of his life. When he talked to us, he had been true to his resolve for forty years, and he testified that he had had over ten thousand personal interviews with men concerning their relation to Christ.
That man had a right to speak, had he not? Notice two or three points in his testimony. He said: "In every instance I was tempted not to have the interview, something within saying, `You will offend that man if you speak to him now,' or, `This is not the opportune time,' or, `You had better first prepare yourself more thoroughly,' or, `Someone else would have more influence than you,' and so on." The second thing I noted in his testimony was that by prayer he overcame these temptations and in not a single case was he rudely repulsed.
Believe me, those who do not know Christ are grateful more often than not when we speak to them about him. They do resent cant or hypocrisy, but not our talking to them about things that hold us and move us. They wonder that we do not speak about these things.
The, third point in Dr. Trumbull's testimony which bears right on the point about natural diffidence was that the last interview of the many thousands was as difficult as the first. That sent me to my room to think, and my thought ran like this: "God wants me to do this work; Christ has set the example; my reason tells me that it is the only way that Christianity will ever be propagated throughout all communities; the better part of me, the courageous part, the unselfish part, says do it. What is there about me that says not to do it?" I was obliged to admit that it was the selfish part, the proud part, the fearful part, that had been keeping me back from this work. Let those of us to whom personal work in helping others Godward is most difficult remember this example of Dr. Trumbull.
In Texas I met an old chaplain of Stonewall Jackson who told me that the great general, unlike the sound of his name, was one of the most sensitive and retiring men he had ever known. Stonewall Jackson was led to become a Christian when he was well along in years, and in that church it was the custom in prayer meeting to call upon the members to lead in prayer. The pastor, knowing how sensitive this man was, decided not to call upon him.
One day Stonewall Jackson came to the pastor and said, "Is it the duty of members of this church to lead in prayer in public?" "Yes," said the pastor. "Well, I notice you do not call on me." "I knew you had just become a Christian and that you are of a sensitive disposition, and I thought I would let you get strength first," said the pastor. Then Stonewall Jackson spoke these words that have helped me many a time: "Pastor, if it is my duty to pray in public, it is my duty to overcome any diffidence."
If it is my duty to speak of Christ, it is my duty to overcome my diffidence. Our sensitiveness is often the measure of our power. I find that those who are working their way most deeply into the intellectual and spiritual confidence of people are as a rule those to whom it is difficult to speak to others on these vital and intimate matters. It is not those to whom it is easy, for they are not so apt to sympathize and understand. Moreover, if it is very difficult for us to do this, it will drive us more to God and lead us to rely more on him. Therefore let us thank God, for what we may have thought was a weakness is the measure of our power, and resolve that where we have been weak we shall become strong because the power of Christ shall rest upon us.
What should characterize our personal work? Without doubt we should have a studious habit of mind in such effort. As the prophet said, "He that winneth souls is wise" (Prov. 11:30). He must be wise if he wins them. One may repel or drive away others without wisdom, but to attract them to Christ calls for the exercise of the mind. It requires study to understand the human heart and to know how to meet a man's spiritual difficulties.
We should, so far as possible, be tactful in this work. While in a measure inborn, tact is a trait which may be more largely acquired by thoughtful and persistent effort than we are apt to think. The tactful man tries to put himself in the place of the man whom he is seeking to win, and he is governed by the Golden Rule.
We should be natural in all our dealings with individuals. I know a man who used to change the tone of his voice when he spoke to another about religion. In reading the Gospels one is impressed by the simple naturalness of Christ in his dealings with individuals.
It is of vital importance that we be sincere in our personal work for Christ. There is no class more keen than unbelievers to detect cant or hypocrisy. We should say only what we know and believe, what actually holds our own lives. It is reality behind words that gives them power. Here let me emphasize the simple truth that if a man is to lift a sinking man out of the quicksands, he himself must be on solid ground. If he is to point men to Christ, he too must know Christ as his own personal Saviour from the power of temptation, of closely clinging sin, and of fear.
Other things being equal, the man who is most sympathetic will have largest influence in personal work. Sympathy will often enable us to win our way more deeply into the life of a man than any other human force we can employ. I had a friend at work among Indian students who, time after time, when his arguments failed to influence those with whom he was working, moved them to a favorable decision by his heart power.
It is absolutely necessary to carry on this work in the spirit of prayer. You cannot convert a man, nor can I. The truth cannot convert a man. The massing of telling arguments and incidents cannot convert a man. It is the Spirit of the living God using us, and using all these other factors and forces. The Spirit leads a man to turn from his own ways to follow Christ and to own him as Lord; and the Spirit works in answer to prayer.
Perseverance should characterize the personal worker. When we are tempted to be impatient, let us think of those at work among the students of India. It is no unusual experience for them to keep bringing influence to bear upon individuals by personal conversation and by prayer for long months or years before winning them. I know one worker who had literally scores of thorough interviews with a certain student before he succeeded in leading him out into the light and liberty of Christ. In this above all other forms of work we need to be undiscourageable and steadfast.
What is the secret of multiplying the number of wise, contagious, fruitful personal workers who will devote themselves to winning men one by one to Christ? It is of basic importance to develop in professing Christians a realization of the cost of God's wonder work with men. We are prone to become occupied with the magnitude, difficulty, and methods of the undertaking of winning men to the allegiance of Christ and not to concern ourselves sufficiently with the cost. Christ ever enjoined his followers to count the cost. This he did because he knew that the expanding of his Kingdom would be costly, and he also urged the counting of the cost with reference to paying it.
Back of all fruitful work for Christ must be reality of Christian experience. The man who would lead others to think must himself have experience of Christ as Saviour, as Teacher, as Leader, and as Lord. Professor Henry Drummond was not only one of the most skillful and helpful guides to Christ but one who led many another into the same Christlike practice. To succeed in this most important of all ministries, the Christian must place himself absolutely at the disposal of Christ. Christ has the right to control us because of who he is, because of what he has done, and because of what his dominance makes possible. In such service we must very particularly follow our Good Shepherd. "When he putteth forth his own sheep, he goeth before them." (John 10:4)
Certain books have shown their power to kindle the passion for soul winning, such as Individual Work for Individuals by Henry Clay Trumbull and the biographies of Henry B. Wright, Henry Drummond, and Sir George Williams.
The experience of Christ and of those who have most closely followed him shows the wisdom of uniting in small bands those who would acquire greatest skill in this highly multiplying work. He not only sent workers out two by two but himself likewise utilized the group method. The Brotherhood of St. Andrew of the Protestant Episcopal Church has furnished a good example of good action. Its founder called his Bible class a brotherhood. There is need throughout all our churches and such bodies as the Young Men's Christian Association of a return to the method of an earlier generation known as the Workers' Bible Training Class, in which small, select groups banded themselves together to train themselves for the vital task of winning others one by one to Christ by studying the Bible in direct preparation for such work and sharing personal insight and experience in the pathway of their services.
First and foremost throughout must be intercession. From beginning to end the introducing of men to Christ and the following of Christ is a superhuman undertaking. Christ has made clear the real precursor to the extension of his reign in his farewell promise: "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses . . . unto the uttermost part of the earth." (Acts 1:8)
I will touch but briefly upon the incentives to do personal work. It would seem to me that any thoughtful person would be moved by the need as we see it on every hand. Let him remember the last words of James: "If any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." (James 5:19-20).
If this motive does not move us, it would seem that the glory of God would, because Christ said: "Herein is my Father glorified, that ye bear much fruit" (John 15:8). If that is not sufficient, reflect upon the possibilities of multiplying your life. Peter, who won the three thousand in one sermon, was led to Christ by an individual. A timid woman mustered courage to hand the leaflet to Richard Baxter which led him to Christ, and he wrote Saints' Everlasting Rest; that book in turn was the means of the conversion, among others, of Leigh Richmond, Philip Doddridge, and William Wilberforce, who within their lifetime influenced thousands to decide for Christ.
The man who by one word arrested John B. Gough in his downward career led to Christ one who in turn led tens of thousands out of slavery to the drink demon into lives of sobriety and victory. The elder President [of Yale University] Dwight was led to Christ in personal work. In one winter term of his preaching in Yale he led to Christ a number of young men who afterward became preachers. In their lifetime, it is said, they led over fifty thousand people into the Kingdom of Christ.
Above all, the constraining memories of the cross of Christ and the love wherewith he hath loved us should move to action the one who most shrinks from this vital work. "I must work the works of him that sent me, while it is day: the night cometh, when no man can work" (John 9:4). "He that reapeth receiveth wages, and gathereth fruit unto life eternal" (John 4:36). "He that winneth souls is wise," (Prov. 11:30) or, as another version better expresses it, "He that is wise, winneth souls." And, "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever" (Dan. 12:3). As we go out under the silent heavens looking at the great stars of God, may they teach their lesson, and may these and the example of our Lord continue to speak to us and lead us out into a life of unselfish service to win individuals to him!
A "Sam P. Jones Lecture" by John R. Mott at Emory University, Atlanta, Georgia, 1944
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