A Pastor’s Sketches represents one of the most surprising books that I have ever read. Written by Ichabod Spencer, the series contains verbatim accounts of his conversations with various persons concerning their relationship with God. The surprise is in the relevance of the book to current expressions of faith, or lack there of, in today’s culture. Little seems to have changed when it comes to humanities struggle in relating to God. With that said, might it also be true that ministers today can employ the same techniques and philosophies employed so successfully by Spencer?
Several explicit statements by Spencer reveal his philosophy. Chapter 22 contains the first statement. When asked to explain how he knows what to say to those he speaks to concerning salvation, Spencer answered, “I aim to conspire with the Holy Spirit. If I perceive any one truth has impressed the mind, I aim to make the impression deeper; because the Holy Spirit has already made that impression, and I would not diminish it by leading the mind off to something else. If I perceive any error in the individual’s mind, I aim to remove it; for I know that the error is of sin, and not of the Holy Spirit” (153).
Spencer’s primary principle of evangelism is hard to overlook. Spencer makes every attempt to discern the working of the Holy Spirit and then to participate in that effort. The idea of dependence on the Holy Spirit is not new to Spencer. It is found throughout the Bible, especially in reference to sanctification and evangelism. In the book of Acts, Paul says, “you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). Spencer seeks to move in the power of the Holy Spirit as he witnesses to those he encounters, knowing that only the Holy Spirit brings salvation. Scripture is clear that the Holy Spirit allows us to speak His truth with boldness (Acts 4:31), sanctifies (1 Peter 1:2), instructs us (Neh 9:20), and gives understanding (Job 32:8). The presence and work of the Holy Spirit is not something to ignore in evangelism.
The second principle expressed in the same quote is that one should be sensitive to the person to whom one is witnessing. Here Spencer looks to find what the Holy Spirit may already be doing. He listens carefully as he encounters one for the first time. The reason is that Spencer does not want to accidently work against what the Spirit is already doing in a person’s life.
As Spencer listens to determine what the Holy Spirit is already doing in a person’s life he is also actively following his third principle. Spencer’s third principle is to discover and to remove error in the person’s thinking. Spencer understands that error is not of the Lord and is actively contradicting what God is doing in a person’s life. Spencer, therefore, seeks to remove this error in thinking through offering scriptural truths or apologetical reasoning.
Chapter 3 expresses another principle. Here Spencer clarifies that God’s word needs no commentary or explanation. Spencer suggests, “They have just the effect to make the reader believe that the authors are not themselves quite certain of the thing, since they take so much pains to demonstrate, explain, and justify it.” He goes on to say, “No philosophy can prop up a divine promise, or build a scaffolding to it” (59). To remove all doubt of his meaning he goes on later to express that, “no one is ever safe in giving any counsel to impenitent sinners, unless he is careful to talk just as the Bible talks to them. Blind guides,” He says, “do mischief” (80).
Spencer also rightly understood his limited roll in the salvation of others. In fact, he clearly expressed God’s supremacy in the matter and was quite willing to credit others for their faithful obedience to God’s leadership as well. In the closing comments for the chapter, titled The Young Irishman, Spencer says, “I think it likely that that woman was the real means of his conversion and salvation. She was an example of practical piety which his infidelity could not refute, and which his conscience could not but honour” (50).
Spencer expressed very little in his Sketches with which I would have concern. One incident that raised concern, but was pacified with explanation, was his encounter with a young woman named Sarah. Once Spencer felt as if he had shared all of God’s truth with Sarah, He sought to avoid her. He actually ran into Sarah in the street. His gentlemanly duty forced him to engage her and he did so concerning her decision to follow Christ. She clarified that she had not already become a Christian but was willing to the very day. To that, Spencer bid her farewell and left. His failure to pursue Sarah’s salvation in the moment greatly surprised me. Spencer explains that this was the only time he had ever felt led to have someone promise such. While, from Spencer’s words, it seems to have been effective, it does not seem to be prudent. She promised to do what only the spirit can do. In that error, Spencer did not even attempt to correct her thinking. Indeed, he was the one who actually led her to make such a promise. I have to assume that Spencer was being Spirit led in that moment, but I think, as a principle, this should not be imitated. (108-109)
What practical application can be made of Ichabod Spencer’s Sketches? I believe there are many. To be effective in evangelism today, one must be intentional. Spencer certainly was intentional. He looked for every opportunity to share his faith with others. Even when there was a personal sacrifice required or potential danger, Spencer knew that he was called of God to share His truth. Repeated visits and hours of preparation often marked successful outcomes.
Spencer went to great lengths to prevent personal offense to others. The epitome of a gentleman, Spencer held to the highest standards of his time in his everyday communications with others. This skill is certainly lost in our society and culture today. Courteousness alone may or should distinguish a believer from a nonbeliever. Spencer proved that a gentleman was not, however, necessarily meek or timid. Nor should they be. If the gospel offends, then so be it, but Spencer did not want to be himself an offense that hindered someone from coming to Christ. (61-62)
Spencer was persistent. To have someone refuse the gospel was not personally discouraging to Spencer. He was able to keep his own emotions separated from his presentation of the truth of the gospel. This allowed him to focus only on the task he was called to do. This alone, I believe, is a result of the Holy Spirit working in Spencer’s life. This is represented well in chapter 14 as Spencer is used of God to win the heart of a young lady in despair. Chapter 15 shows Spencer’s resolve in the face of direct challenge and insult. Again, he keeps his own emotions out of the way while he pursues God’s truth with fervor.
Spencer also shows great restraint in never proclaiming someone a Christian. In chapter 24, he references two young ladies who, though they had an emotional experience at one point, they had only “resolved” to be Christians as an act of their own will. Spencer noted that their resolve lasted but a few months. Spencer says, “Moral suasion is one thing, and the Holy Spirit is another. It is an easy thing for a minister to fix a hope in the heart of an alarmed sinner, but it is not safe. The Bible does not tell us that a sinner’s resolves are enough” (157). Spencer’s view of salvation rightly acknowledges God as the source and security of our salvation.
In a separate “sketch,” Spencer addresses a similar issue when a young lady tells him that she has “been converted three times” and she feels like she needs it again. Spencer was quick to respond. “Take care,” he said, “that you not get converted again in the same way. All that has done you no good” (174). While our emotions may be involved in our coming to Christ, an emotion in and of itself is not sufficient to bring about salvation. Many believers today, feeling a healthy sense of urgency for the soul of another, make an unhealthy appeal to the emotions of the lost. This effort, often unknowingly, attempts to bypass the work of the Holy Spirit in the lives of the lost, leaving them confused at best, confident in a salvation that they do not posses at worst. Salvation need not be an emotional spectacle, though there may be ample emotions displayed.
Spencer’s attempt to serve as an agent of the Holy Spirit is the most profitable thing for ministers to emulate and likely the most difficult. To sense the direction of the Spirit in one’s own life is difficult enough, but to be able to trust your own impressions of the Spirit in the lives of others is truly amazing. Spencer’s dependence on the Holy Spirit led to his unusual success in evangelism. Our efforts in evangelism, apart from the Holy Spirit, will yield no success. The Holy Spirit alone pricks the heart of man and leads him to salvation. “We are bound always to give thanks to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thess. 2:13). While we can be confident that God is at work and that He will achieve His purposes as intended, we cannot be quite as confident as to what our role in His plan will be. That said, our dependence on the Holy Spirit for our personal spiritual maturity is just as critical as our dependence on Him for the success of our ministry.
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