[158] The primitive Church never made this mistake. The great missionaries who dealt with the heathen in the second century were profoundly skilled in philosophy, several of them being philosophers by profession. Aristides, whose long-lost _Apology_ has just been recovered, Justin Martyr, and Tatian were Christian philosophers in the second century, and consecrated their powers to missionary labours. Pantænus, Clement, and Origen, profound scholars of Alexandria, took the greatest trouble to understand Greek paganism before they proceeded to refute it. I think that candidates in training for foreign missions might be taken with great advantage through a course of the second century apologists. Clement and Origen never poured indiscriminate abuse on the system they opposed; their teaching was no bald negative controversy; they always strove, like St. Paul at Athens, to ascertain what was good and true in their opponents' position, and to work from thence. See pp. 214, 215 above, where much the same line of thought has been insisted upon.
II. Again, we may remark that these incidents and the whole course of Church history at this precise moment show the importance of clear conceptions as to character, teaching, and objects. The Church at this time was vaguely conscious of a great mission, but it had not made up its mind as to the nature of that mission, because it had not realized its own true character, as glad tidings of great joy unto _all_ nations. And the result was very natural: it formed no plans for the future, and was as yet hesitating and undecided in action. It was with the Church then as in our every-day experience of individuals. A man who does not know himself, who has no conception of his own talents or powers, and has formed no idea as to his object or work in life, that man cannot be decided in action, he cannot bring all his powers into play, because he neither knows of their existence, nor where and how to use them. This is my explanation of the great difference manifest on the face of our history as between the Church and its life before and after the conversion of Cornelius. It is plain that there was a great difference in Church life and activity between these two periods. Whence did it arise? The admission of the Gentiles satisfied the unconscious cravings of the Church. She felt that at last her true mission and her real object were found, and, like a man of vigorous mind who at last discovers the work for which nature has destined him, she flung herself into it, and we read no longer of mere desultory efforts, but of unceasing, indefatigable, skilfully-directed labour; because the Church had at last been taught by God that her great task was to make all men know the riches hidden in Christ Jesus. We have in this fact a representative lesson very necessary for our time. Men are now very apt to mistake mistiness for profundity, and clearness of conception for shallowness of thought. This feeling intrudes itself into religion, and men do not take the trouble to form clear conceptions on any subject, and they lapse therefore into the very weakness which afflicted the Church prior to St. Peter's vision. The root of practical, vigorous action is directly assailed if men have no clear conceptions as to the nature, the value, and the supreme importance of the truth. If, for instance, a man cherishes the notion, now prevalent in some circles, that Mahometanism is the religion suited for the natives of Africa, how will he make sacrifices either of time, of money, or of thought, to make the Gospel known to that great continent? I do not say that we should seek to have sharp and clear conceptions on all points. There is no man harder, more unsympathetic with the weak, more intolerant of the slightest difference, more truly foolish and short-sighted, than the man who has formed the clearest and sharpest conceptions upon the profoundest questions, and is ready to decide offhand where the subtlest and deepest thinkers have spoken hesitatingly. That man does not, in the language of John Locke, recognise the length of his own tether. He wishes to make himself the standard for everyone else, and infallibly brings discredit on the possession of clear views on any topics. There are vast tracts of thought upon which we must be content with doubt, hesitancy, and mistiness; but the man who wishes to be a vigorous, self-sacrificing servant of Jesus Christ must seek diligently for clear, broad, strong conceptions on such great questions as the value of the soul, the nature of God, the person of Jesus Christ, the work of the Spirit, and all the other truths which the Apostles' Creed sets forth as essentially bound up with these doctrines. Distinct and strong convictions alone on such points form for the soul the basis of a decided and fruitful Christian activity; as such decided convictions energised the whole life and character of the blessed apostle of love when writing, "We know that we are of God, and the whole world lieth in the evil one."