Buried from the world in one way, he yet lived in it in a better way.

Large numbers of his former legal, political and social a.s.sociates called his action fanaticism. Wendell Phillips, meeting Colonel Conwell and several friends on the way to church, one Sunday morning, remarked that "Olympus has gone to Delphi, and Jove has descended to be an interpreter of oracles."

His salary at the start was six hundred dollars a year, little more than ten dollars a week. But it was enough to live on in a little New England village and what more did he need? The contrast between it and the ten thousand dollars a year he had made from his law practice alone, never troubled him.

[Ill.u.s.tration: THE BAPTIST TEMPLE]

The church was crowded from the first and the membership grew rapidly.

His influence quickly spread to other than church circles. The town itself soon felt the effect of his progressive, energetic spirit. It awoke to new life. Other suburban villages were striding forward into cities and leaving this old Battlefield of the Revolution sleeping under its majestic elms. Mr. Conwell sounded the trumpet. Progress, enterprise, life followed his eloquent encouragement. Strangers were welcomed to the town. Its unusual beauty became a topic of conversation. The railroad managers heard of its attractiveness and opened its gates with better accommodations for travelers.

The governor of the state (Hon. John D. Long) visited the place on Mr.

Conwell's invitation, and large business enterprises were started and strongly supported by the townspeople. From the date of Mr. Conwell's settlement as pastor, the town took on a new lease of life. He showed them what could be done and encouraged them to do it.

One of the town officers writing of that time, says: "Lexington can never forget the benefit Mr. Conwell conferred during his stay in the community."

Then all unknown to Mr. Conwell, a man came up to Lexington one Sunday in 1882, from Philadelphia, and heard him preach in the little stone church under the stately New England elms. It was Deacon Alexander Reed of the Grace Baptist Church of Philadelphia, and as a result of his visit, Mr. Conwell received a call from this church to be its pastor. It was like the call from Macedonia to "come over and help us." For the church was heavily in debt, and one of the arguments Deacon Reed used in urging Mr. Conwell to accept was that he "could save the church." He could have used no better argument. It was the call to touch Mr. Conwell's heart. A small church, and struggling against poverty; a people eager to work, but needing a leader. No message could have more surely touched that heart eager to help others, to bring brightness, joy and higher aspirations into troubled lives. It was a wrench to leave Lexington, the church and the people who had grown so dear to him. But the harvest called. There was need of reapers and he must go.

CHAPTER XVII

GOING TO PHILADELPHIA

The Early History of Grace Baptist Church. The Beginning of the Sunday Breakfast a.s.sociation. Impressions of a Sunday Service.

The church to which Mr. Conwell came and from which has grown the largest Baptist church in the country, and which was the first inst.i.tutional church in America, had its beginning in a tent. In 1870 a little mission was started in a hall at Twelfth and Montgomery Avenue by members of the Young Men's a.s.sociation of the Tenth Baptist Church. The committee in charge was Alexander Reed, Henry C. Singley, Fred B. Gruel and John Stoddart. A Sunday School was started and religious services held Thursday evenings and Sunday afternoons. The little mission flourished, and within a year it was deemed advisable to put some one in charge who could give it his full time. The Rev.

L.B. Hartman was called and the work went forward with increasing prosperity. He visited the families in the neighborhood, interested the children in the Sunday School, held two preaching services every Sunday and usually two prayer meetings during the week. In 1872, evangelistic services were held which resulted in a number of conversions. The need now became so imperative for a recognized church, that on Feb. 12, 1872, one was formally organized with forty-seven members, L.B. Hartman pastor, and John A. Stoddart, Henry O. Singley and G.G. Mayhew, deacons. The membership still increased rapidly, the little hall was crowded to discomfort, and it was decided to take a definite step toward securing a church building of their own. A lot was purchased at Berks and Mervine for $7,500, a tent with a seating capacity of 500 erected, and Grace Baptist Church had its first home. The opening services of the tent were memorable for many things.

After addresses had been made by Drs. Malcolm, Peddie, Rowland and Wayland, an effort was made to raise the twelve hundred dollars due on the tent. A wealthy layman, Mr. William Bucknell, offered to pay the twelve hundred dollars provided the members of Grace Baptist Church should henceforth abstain from the use of tobacco. The alert chairman said, "All who are in sympathy with Brother Bucknell's proposition, please rise." The entire audience arose. Mr. Bucknell made out his check next morning for twelve hundred dollars.

In 1874, the tent was moved to a neighboring lot, where it was used as a mission. Homeless wanderers were taken in, fed and pointed the way to a different and better life. From this work grew the Sunday Breakfast a.s.sociation of Philadelphia.

A contract was made for a new church building, and in 1875 Grace Church moved into the bas.e.m.e.nt of the new building at Berks and Mervine Streets. But dark days came. The financial burden became excessive. Judgment bonds were entered against the building, the sheriff was compelled to perform his unpleasant duty, and the property was advertised for sale. A council of Baptist churches was called to determine what should be done.

The sheriff was persuaded to wait. The members renewed their exertions and once more the church got on its financial feet sufficiently to meet current financial expenses. The plucky fight knit them together in strong bonds of good fellowship. It strengthened their faith, gave them courage to go forward, and taught them the joy of working in such a cause. And while they were struggling with poverty and looking disaster often in the face, up in Ma.s.sachusetts, the man who was to lead this chosen people into a new land of usefulness, was himself fighting that battle as to whether he should hearken to the voice of the Spirit that was calling him to a new work. But finally he left all to follow Him, and when this church, going down under its flood of debt, sent out a cry for help, he heard it and came. To his friends in Ma.s.sachusetts it seemed as if he were again throwing himself away. To leave his church in Lexington on the threshold of prosperity, for a charge little more than a mission, with only twenty-seven present to vote on calling him, seemed the height of folly. But he considered none of these things. He thought only of their need.

On Thanksgiving Day, 1882, he came. The outer walls of the small church were up, the roof on, but the upper part was unfinished, the worshippers meeting in the bas.e.m.e.nt And over it hung a debt of $15,000. But the plucky band of workers, full of the spirit that makes all things possible, had found a leader. Both had fought bitter fights, had endured hardships and privations, had often nothing but faith to lean on, and pastor and people went forward to the great work awaiting them.

Out of his love of G.o.d, his great love of humanity, his desire to uplift, to make men better and happier, out from his own varied experiences that had touched the deeps of sorrow and seen life over all the globe, came words that gripped men's hearts, came sermons that packed the church to the doors.

It was not many months before his preaching began to bear fruits. Not only was the neighborhood stirred, but people from all parts of the city thronged to hear him.

In less than a year, though the seating capacity of the church was increased to twelve hundred, crowds stood all through the service. It became necessary to admit the members by tickets at the rear, it being almost impossible for them to get through the throngs of strangers at the front. Upon request, these cards of admission were sent to those wishing them, a proceeding that led to much misunderstanding among those who did not know their purpose nor the reason for their use. But it was the only way that strangers in the city or those wishing to attend a special service could be sure of ever getting into the church.

A Methodist minister of Albany gives a description in "Scaling the Eagle's Nest," of his attendance at a service that pictures most graphically the situation:

"I arrived at the church a full hour before the evening service. There was a big crowd at the front door. There was another crowd at the side entrance. I did not know how to get a ticket, for I did not know, till I heard it in the jam, that I must have one. Two young people, who like many got tired of waiting, gave me their tickets, and I pushed ahead. I was determined to see how the thing was done. I was dreadfully squeezed, but I got in at the back entrance and stood in the rear of the pretty church. All the camp chairs were already taken.

Also all extra seats. The church was rather fancifully frescoed. But it is an architectural gem. It is half amphitheatrical in style. It is longer than it is wide, and the choir gallery and organ are over the preacher's head. It looks underneath like an old-fashioned sounding board. But it is neat and pretty. The carpet and cushions are bright red. The windows are full of mottoes and designs. But in the evening under the brilliant lights the figures could not be made out.

"There was an unusual spirit of homeness about the place, such as I never felt in a church before. I was not alone in feeling it. The moment I stood in the audience room, an agreeable sense of rest and pleasure came over me. Everyone else appeared to feel the same. There was none of the stiff restraint most churches have. All moved about and greeted each other with an ease that was pleasant indeed. I saw some people abusing the liberty of the place by whispering, even during the sermon. They may have been strangers. They evidently belonged to the lower cla.s.ses. But it was a curiosity to notice the liberty every one took at pauses in the service, and the close attention there was when the reading or speaking began.

"All the people sang. I think the great preacher has a strong liking for the old hymns. Of course I noticed his selection of Wesley's favorite. A little boy in front of me stood upon the pew when the congregation rose. He piped out in song with all his power. It was like a spring canary. It was difficult to tell whether the strong voice of the preacher, or the chorus choir, led most in the singing. A well-dressed lady near me said 'Good evening,' most cheerfully, as a polite usher showed me into the pew. They say that all the members do that. It made me feel welcome. She also gave me a hymn-book. I saw others being greeted the same. How it did help me praise the Lord! At home with the people of G.o.d! That is just how I felt. I was greatly disappointed in the preacher. Agreeably so, after all. I expected to see an old man. He did not look over thirty-five. He was awkwardly tall. I had expected some eccentric and sensational affair. I do not know just what, but I had been told of many strange things. I think now it was envious misrepresentation. The whole service was as simple as simple can be. And it was surely as sincere as it was simple. The reading of the hymns was so natural and distinct that they had a now meaning to me. The prayer was very short, and offered in homely language. In it he paused a moment for silent prayer, and every one seemed to hold his breath in the deepest, real reverence. It was so different from my expectations. Then the collection. It was not an asking for money at all. The preacher put his notice of it the other way about He said, 'The people who wish to worship G.o.d by giving their offering into the trust of the church could place it in the baskets which would be pa.s.sed to any who wanted to give.' The basket that went down to the altar by me was full of money and envelopes. Yet no one was asked to give anything. It was all voluntary, and really an offering to the Lord. I had never seen such a way of doing things in church collections. I do not know as the minister or church require it so. The church, was packed in every corner, and people stood in the aisles. The pulpit platform was crowded so that the preacher had nothing more than standing room. Some people sat on the floor, and a crowd of interested boys leaned against the pulpit platform. When the preacher arose to speak, I expected something strange. It did not seem possible that such a crowd could gather year after year to listen to mere plain preaching. For these are degenerate days. The minister began so familiarly and easily in introducing his text that he was half through his sermon before I began to realize that he was actually in his sermon. It was the plainest thing possible. I had often heard of his eloquence and poetic imagination. But there was little of either, if we think of the old ideas. There was close continuous attention. He was surely in earnest, but not a sign of oratorical display. There were exciting gestures at times, and lofty periods.

But it was all so natural. At one point the whole audience burst into laughter at a comic turn in an ill.u.s.tration, but the preacher went on unconscious of it. It detracted nothing from the solemn theme. It was what the 'Chautauqua Herald' last year called a 'Conwellian evening.'

It was unlike anything I ever saw or heard. Yet it was good to be there. The sermon was crowded with ill.u.s.trations, and was evidently unstudied. They say he never takes time from his many cares to write a sermon. That one was surely spontaneous. But it inspired the audience to better lives and a higher faith. When he suddenly stopped and quickly seized a hymn-book, the audience drew a long sigh. At once people moved about again and looked at each other and smiled. The whole congregation were at one with the preacher. There was a low hum of whispering voices. But all was attention again when the hymn was read. Then the glorious song. One of the finest organists in the country, a blind gentleman by the name of Wood, was the power behind the throne. The organ did praise G.o.d. Every one was carried on in a flood of praise. It was rich. The benediction was a continuation of the sermon and a closing prayer, all in a single sentence. I have never heard one so unique. It fastened the evening's lesson. It was not formal. The benediction was a blessing indeed. It broke every rule of church form. It was a charming close, however. No one else but Conwell could do it. Probably no one will try. Instantly at the close of the service, all the people turned to each other and shook hands.

They entered into familiar conversation. Many spoke to me and invited me to come again. There was no restraint. All was homelike and happy.

It was blessed to be there."

CHAPTER XVIII

FIRST DAYS AT GRACE BAPTIST CHURCH

Early plans for Church Efficiency. Practical Methods for Church Work.

The Growing Membership. Need of a New Building.

The preaching filled the church. Men and women felt that to miss a sermon was to miss inspiration and strength for the coming week's work, a broader outlook on life, a deeper hold on spiritual truths.

But it was more than the sermons that carried the church work forward by leaps and bounds, added hundreds to its membership, made it a power for good in the neighborhood that gradually began to be felt all over the city.

The spirit of the sermons took practical form. Mr. Conwell followed no traditions or conventions in his church work. He studied the needs of the neighborhood and the hour. Then he went to work with practical, common sense to meet them. First he determined the church should be a home, a church home, but nevertheless a home in its true sense, overflowing with love, with kindness, with hospitality for the stranger within its gates. Committees were formed to make strangers welcome, to greet them cordially, find them a seat if possible, see that they had hymn books, and invite them heartily to come again. And every member felt he belonged to this committee even if not actually appointed on it, and made the stranger who might sit near him feel that he was a welcome guest. When the church became more crowded, members gave up their seats to strangers and sat on the pulpit, and it was no unusual sight in the church at Berks and Mervine streets to see the pulpit, as well as every other inch of s.p.a.ce in the auditorium, crowded. Finally, when even this did not give room enough to accommodate all who thronged its doors, members took turns in staying away from certain services. No one who has not enjoyed the spiritual uplift, the good fellowship of a Grace Church service can appreciate what a genuine personal sacrifice that was.

After the service, Mr. Conwell stationed himself at the door and shook hands with all as they left, adding some little remark to show his personal interest in their welfare if they were members, or a cordial invitation to come again, if a stranger. The remembrance of that hearty handclasp, that frank, friendly interest, lingered and stamped with a personal flavor upon the hearer's heart, the truths of Christianity that had been preached in such simple, clear, yet forcible fashion from the pulpit.

Another of Mr. Conwell's methods for carrying out practical Christianity was to set every body at work. Every single member of the church was given something to do. As soon as a person was received into the membership, he was invited to join some one or other of the church organizations. He was placed on some committee. In such an atmosphere of activity there was no one who did not catch the enthusiasm and feel that being a Christian meant much more than attending church on Sundays, putting contributions in the box, and listening to the minister preach. It was a veritable hive of applied Christianity, and many a man who hitherto thought he had done his full duty by attending church regularly and contributing to its support had these ideas, so comfortable and self-satisfied, completely shattered.

The membership was composed almost entirely of working people, men and women who toiled hard for their daily bread. There were no wealthy people to help the work by contributions of thousands of dollars. The beginnings of all the undertakings were small and unpretentious. But nothing was undertaken until the need of it was felt; then the people as a whole put their shoulders to the wheel and it went with a will.

And because it practically filled a need, it was a success.

The pastor was the most untiring worker of all. With ceaseless energy and unfailing tact, he was the head and heart of every undertaking.

Day and night he ministered to the needs of his membership and the community. To the bedside of the sick he carried cheer that was better than medicine. In the homes where death had entered, he brought the comfort of the Holy Spirit. Where disgrace had fallen like a pall, he went with words of hope and practical advice. Parents sought him to help lead erring children back from a life of wretchedness and evil.

Wherever sorrow and trouble was in the heart or home he went, his heart full of sympathy, his hands eager to help.

Much of his time, too, in those early days of his ministry was devoted to pastoral calls, not the formal ministerial call where the children tiptoe in, awed and silent, because the "minister is there." Children hailed his coming with delight, the family greeted him as an old, old friend before whom all ceremony and convention were swept away. He was genuinely interested in their family affairs. He entered into their plans and ambitions, and he never forgot any of their personal history they might tell him, so that each felt, and truly, that in his pastor he had a warm and interested friend.

His own simple, informal manner made every one feel instantly at home with him. He soon became a familiar figure upon the streets in the neighborhood of his church, for morning, noon and night he was about his work, cherry, earnest, always the light of his high calling shining from his face. The people for squares about knew that here was a man, skilled and practical in the affairs of the world, to whom they could go for advice, for help, for consolation, sure that they would have his ready sympathy and the best his big heart and generous hands could give.

Such faithful work of the pastor, such earnest, active work of the people could not but tell. The family feeling which is the ideal of church fellowship was so strong and warm that it attracted and drew people as with magnetic power. The church became more and more crowded. In less than a year it was impossible to seat those who thronged to the Sunday services, though the auditorium then had a seating capacity of twelve hundred.

"I am glad," the pastor once remarked to a friend, "when I get up Sunday morning and can look out of the window and see it snowing, sleeting, and raining, and hear the wind shriek and howl. 'There,' I say, 'I won't have to preach this morning, looking all the while at people patiently standing through the service, wherever there is a foot of standing room.'"

[Ill.u.s.tration: THE SAMARITAN HOSPITAL OF THE FUTURE]

The membership rose from two hundred to more than five hundred within two years. A question began to shape itself in the minds of pastor and people. "What shall we do?" As a partial solution of it, the proposition was made to divide into three churches. But, as in the old days of enlistment when two companies clamored for him for captain, all three sections wanted him as pastor, and so the idea was abandoned.

Still the membership grew, and the need for larger quarters faced them imperatively and not to be evaded. The house next door was purchased which gave increased s.p.a.ce for the work of the Sunday School and the various a.s.sociations. But it was a mere drop in the bucket. Every room in it was filled to overflowing with eager workers before the ink was fairly dry on the deed of transfer.