initial commit of ebook 16285HEADmain

1 files changed, 5760 insertions, 0 deletions

diff --git a/16285.txt b/16285.txt
new file mode 100644
index 0000000..20a2ef7
--- /dev/null
+++ b/16285.txt
@@ -0,0 +1,5760 @@
+The Project Gutenberg EBook of The Way of Salvation in the Lutheran Church
+by G. H. Gerberding
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Way of Salvation in the Lutheran Church
+
+Author: G. H. Gerberding
+
+Commentator: M. Rhodes
+
+Release Date: July 13, 2005 [EBook #16285]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE WAY OF SALVATION IN THE ***
+
+
+
+
+Produced by Tom Roch and the Online Distributed Proofreading
+Team at https://www.pgdp.net
+
+
+
+
+
+
+                                 THE
+                           WAY OF SALVATION
+                                  IN
+                         THE LUTHERAN CHURCH.
+
+                                  BY
+
+                     REV. G.H. GERBERDING, A.M.,
+   PASTOR OF ST. MARK'S EVANGELICAL LUTHERAN CHURCH, FARGO, DAKOTA.
+                             ____________
+
+                    WRITTEN FOR THE COMMON PEOPLE.
+                             ____________
+
+                         WITH AN INTRODUCTION
+                                  BY
+                         REV. M. RHODES, D.D.
+                             ____________
+
+                      PUBLISHED FOR THE AUTHOR.
+                             ____________
+
+                          ELEVENTH THOUSAND.
+                         REVISED AND IMPROVED
+
+                    LUTHERAN PUBLICATION SOCIETY,
+                          PHILADELPHIA, PA.
+                             ____________
+
+                          COPYRIGHTED, 1887,
+
+                                  BY
+
+                           G.H. GERBERDING.
+                             ____________
+
+                         ALL RIGHTS RESERVED.
+                             ____________
+
+                                  TO
+
+                  THE UNITED ENGLISH LUTHERAN CHURCH
+                            OF THE FUTURE;
+         JOINED TOGETHER IN THE BONDS OF ONE FAITH, ACTUATED
+            BY ONE SPIRIT, WORKING HAND IN HAND AND HEART
+                 WITH HEART IN ONE GENERAL BODY, THIS
+                     BOOK IS HOPEFULLY DEDICATED
+
+                                  BY
+
+                              THE AUTHOR
+                             ____________
+
+
+
+
+                               CONTENTS.
+                             ____________
+
+                                                                  PAGE
+INTRODUCTION ...................................................     9
+
+PREFATORY SCRIPTURE PASSAGES ...................................    11
+
+                              CHAPTER I.
+
+All are Sinners ................................................    13
+
+                             CHAPTER II.
+
+All that is Born of the Flesh must be Born of the Spirit .......    19
+
+                             CHAPTER III.
+
+The Present, a Dispensation of Means ...........................    26
+
+                             CHAPTER IV.
+
+Baptism, a Divinely Instituted Means of Grace ..................    33
+
+                              CHAPTER V.
+
+The Baptismal Covenant can be kept unbroken--Aim and
+  Responsibility of Parents ....................................    41
+
+                             CHAPTER VI.
+
+Home Influence and Training in their Relation to the Keeping of
+  the Baptismal Covenant .......................................    48
+
+                             CHAPTER VII.
+
+The Sunday School in its Relation to the Baptized Children of
+  Christian Parents ............................................    55
+
+                            CHAPTER VIII.
+
+The Sunday School--Its relation to those in Covenant
+  Relationship with Christ, and also to the Unbaptized
+  and Wandering ................................................    63
+
+                             CHAPTER IX.
+
+Catechisation ..................................................    69
+
+                              CHAPTER X.
+
+Contents, Arrangement and Excellence of Luther's
+  Small Catechism ..............................................    75
+
+                             CHAPTER XI.
+
+Manner and Object of Teaching Luther's Catechism ...............    82
+
+                             CHAPTER XII.
+
+Confirmation ...................................................    89
+
+                            CHAPTER XIII.
+
+The Lord's Supper--Preliminary Observations ....................    97
+
+                             CHAPTER XIV.
+
+The Lord's Supper, Continued ...................................   103
+
+                             CHAPTER XV.
+
+The Lord's Supper, Concluded ...................................   109
+
+                             CHAPTER XVI.
+
+The Preparatory Service, Sometimes Called the
+  Confessional Service .........................................   120
+
+                            CHAPTER XVII.
+
+The Word as a Means of Grace ...................................   130
+
+                            CHAPTER XVIII.
+
+Conversion--Its Nature and Necessity ...........................   138
+
+                             CHAPTER XIX.
+
+Conversion--Varied Phenomena or Experiences ....................   145
+
+                             CHAPTER XX.
+
+Conversion--Human Agency .......................................   154
+
+                             CHAPTER XXI.
+
+Justification ..................................................   163
+
+                            CHAPTER XXII.
+
+Sanctification .................................................   174
+
+                            CHAPTER XXIII.
+
+Revivals .......................................................   183
+
+                            CHAPTER XXIV.
+
+Modern Revivals ................................................   191
+
+                             CHAPTER XXV.
+
+Modern Revivals, Continued .....................................   200
+
+                            CHAPTER XXVI.
+
+Modern Revivals, Concluded .....................................   209
+
+                            CHAPTER XXVII.
+
+True Revivals ..................................................   220
+
+                           CHAPTER XXVIII.
+
+Conclusion .....................................................   229
+
+My Church! My Church! My dear Old Church! ......................   238
+
+
+
+
+                            INTRODUCTION.
+
+     I take pleasure in commending this unpretentious volume to the
+prayerful attention of all English-speaking ministers and members of
+the Lutheran Church. The aim of the author is to present a clear,
+concise, and yet comprehensive view as possible, of the way of
+salvation as taught in the Scriptures, and held by the Lutheran
+Church. That he has accomplished his task so as to make it throughout
+an illustration of the truth as it is in Jesus, and a correct
+testimony to the faith of the Church of which he is an honored
+minister, I believe will appear to all who read with an unbiased mind,
+and a knowledge of the sources of information from which he has drawn.
+There is always need for such a candid and considerate statement of
+fundamental truth as this. The signs of the times clearly indicate
+that there is no security for the Church save in maintaining the
+Apostolic faith and spirit--not the one without the other, but the one
+with the other. The supremacy of the Scriptures needs to be recognized
+with a mightier emphasis, not only of the intellect, but also of the
+heart. This vital conjunction is maintained in this book. I am certain
+that a clear view of the way of salvation as taught by the Scriptures
+and held by the Church will go far not only toward correcting wrong
+impressions, but will tend to the relief of much mental perplexity,
+and to the increase of that much-needed spirit of unity throughout our
+Church, the want of which is not only the greatest reflection on her
+noble history and holy faith, but the greatest hindrance to her
+important mission. A kindly Christ-like spirit pervades this book,
+which is no small testimony to its worth.
+
+     Those who stand up for the truth do not always illustrate its
+spirit. Not all who might desire greater unity in the Church are
+qualified to promote it. The author of this little treatise has not
+only manifested the proper spirit, but he has shown as well the
+faculty of using it for the increase of harmony, without the least
+disloyalty to the Scriptures, or to the standards of the Church. The
+appeal throughout is to the Word of God. The faith of the Church is
+subjected to this test, and it is maintained because it endures the
+test.
+
+     These chapters present a continuity of thought which should not
+be lost sight of in the reading. In order to a correct verdict, they
+should not be read with such discrimination as would accept some and
+reject others, but from the first to the last in order. That this
+little book may be owned of God to the establishment of the faith of
+the Lutheran Church, and for the promotion of a more manifest unity
+among those who bear her name, is a prayer in which I am sure many
+will join the author of this work, and the writer of this introductory
+note.
+
+                                                       M. RHODES.
+ST. LOUIS, MO., _March, 1887_.
+
+
+
+
+                    PREFATORY SCRIPTURE PASSAGES.
+                             ____________
+
+     _To the Law and to the Testimony; if they speak not according
+to this Word, it is because there is no light in them._--
+Isa. viii. 20.
+
+     _Thus saith the Lord; Stand ye in the ways, and see, and ask
+for the old paths, where is the good way and walk therein, and ye
+shall find rest for your souls._--Jer. vi. 16.
+
+     _That we henceforth be no more children, tossed to and fro, and
+carried about with every wind of doctrine, by the sleight of men, and
+cunning craftiness, whereby they lie in wait to deceive. But speaking
+the truth in love, may grow up into Him in all things, which is the
+Head, even Christ._--Eph. iv. 14.
+
+     _Be not carried about with divers and strange doctrines; for it
+is a good thing that the heart be established with grace._--
+Heb. xiii. 9.
+
+     _Take heed unto thyself, and unto the doctrine; continue in
+them; for in doing this thou shalt both save thyself and them that
+hear thee._--1 Tim. iv. 16.
+
+     _Hold fast the form of sound words, which thou hast heard of
+me, in faith and love which is in Christ Jesus._--2 Tim. i. 13.
+
+     _And be ready always to give an answer to every man that asketh
+you a reason of the hope that is in you, with meekness and
+fear._--1 Pet. iii. 15.
+
+     _Beloved, when I gave all diligence to write unto you of the
+common salvation, it was needful for me to write unto you, and exhort
+you that ye should earnestly contend for the faith, which was once
+delivered unto the saints._--Jude 3.
+
+     _For the time will come when they will not endure sound
+doctrine; but after their own lusts they shall heap to themselves
+teachers having itching ears; and they shall turn their ears away from
+the truth, and shall be turned unto fables._--2 Tim. iv. 3, 4.
+
+     _Whosoever transgresseth, and abideth not in the doctrine of
+Christ, hath not God. He that abideth in the doctrine of Christ, he
+hath both the Father and the Son. If there come any unto you, and
+bring not this doctrine, receive him not into your house, neither bid
+him God-speed. For he that biddeth him God-speed is partaker of his
+evil deeds._--2 John 9. 10, 11.
+
+     _For I testify unto every man that heareth the words of the
+prophecy of this book, If any man shall add unto these things, God
+shall add unto him the plagues that are written in this book; and if
+any man shall take away from the words of the book of this prophecy,
+God shall take away his part out of the book of life, and out of the
+holy city, and from the things which are written in this
+book._--Rev. xxii. 18, 19.
+
+
+
+
+                        THE WAY OF SALVATION.
+                             ____________
+
+                              CHAPTER I.
+
+                           ALL ARE SINNERS.
+
+     Some time ago we overheard from a person who should have known
+better, remarks something like these: "I wonder how sinners are saved
+in the Lutheran Church?" "I do not hear of any being converted in the
+Lutheran Church," and such like. These words called to mind similar
+sentiments that we heard expressed long ago. More than once was the
+remark made in our hearing that in certain churches sinners were
+saved, because converted and sanctified, while it was at least
+doubtful whether any one could find such blessings in the Lutheran
+Church. The writer also freely confesses, that in those days,
+surrounded by such influences, "_his feet had well-nigh slipped--his
+steps were almost gone_." Therefore, he can sympathize with those
+honest questioners, who have not had the privileges of instruction in
+the doctrines of sin and Grace, and who are consequently in the dark.
+He has, therefore, concluded to write a series of plain, practical
+papers on the "Way of Salvation in the Lutheran Church." It will be
+his endeavor to set forth the manner or method through which the
+Church of the Reformation proposes to reach the sinner, and apply to
+him the redemption that is in Christ Jesus.
+
+     The first question that presents itself is: Who are the subjects
+of salvation? The answer clearly is: All sinners. But, again: Whom
+does this embrace? The answer to this is not so unanimous. The views
+already begin to diverge. True, there is quite a substantial harmony
+on this point, among all the older Protestant Confessions of faith,
+but the harmony is not so manifest among the professed adherents of
+these Confessions.
+
+     In many of the denominations there is a widespread skepticism as
+to the reality of original sin, or native depravity. Doubtless on this
+point the wish is father to the thought. The doctrine that, "after
+Adam's fall, all men begotten after the common course of nature, are
+born with sin," is not palatable. It grates harshly on the human ear.
+It is so humbling to the pride of man's heart, and therefore he tries
+to persuade himself that it is not true. It has become fashionable to
+deny it. From the pulpit, from the press, from the pages of our most
+popular writers, we hear the old-fashioned doctrine denounced as
+unworthy of this enlightened age. Thus the heresy has spread, and is
+spreading. On every hand we meet men who stand high in their churches,
+spurning the idea that their children are sinners, and need to be
+saved. Their creed is: "I believe in the purity and innocence of
+childhood, and in its fitness for the kingdom of heaven, without any
+change or application of divine Grace." Ah! yes, we would all like to
+have this creed true. But is it true? If not, our believing it will
+not make it true.
+
+     Then let us go "_to the law and the testimony_;" to the
+source and fountain of all truth, the inspired Word of God. Listen to
+its sad but plain statements. Job xv. 14: "_What is man that he
+should be clean? and he which is born of a woman that he should be
+righteous_?" Ps. li. 5: "_Behold I was shapen in iniquity, and in
+sin did my mother conceive me._" John iii. 6: "_That which is
+born of the flesh is flesh._" Ephesians ii. 3: "_Among whom also
+we all ... were by nature_"--_i.e._ by birth--"_the children
+of wrath even as others_." These are a few of the many clear, plain
+statements of the divine Word. Nowhere does it teach that children are
+born pure, righteous and fit for heaven.
+
+     The Lutheran church, then, teaches and confesses nothing but the
+pure truth of God's Word in the Augsburg Confession, Article II.,
+where it says: "Also they teach, that after Adam's fall all men,
+begotten after the common course of nature, are born with sin," etc.
+Also Smalcald Articles, Part III., Article I: "Here we must confess,
+that sin originated from one man Adam, by whose disobedience all were
+made sinners and subject to death and the devil. This is called
+original or capital sin.... This hereditary sin is so deep a
+corruption of nature that no reason can understand it, but it must be
+believed from the revelation of Scripture," etc. So also the Formula
+of Concord, Chapter I., "Of Original Sin," where see a full
+presentation of our faith and its foundation. Also Luther's
+Explanation of the Second Article of the Apostles' Creed where he
+says: "Who--Christ--has redeemed me, a poor, lost and condemned
+creature, secured and delivered me from all sins, from death, and from
+the power of the devil."
+
+     This, then is the teaching of our Church, as founded on the Word
+of God. That this doctrine is true, beyond the possibility of a doubt,
+we can learn even from reason. It will not be disputed that what is in
+the child will show itself as it develops. The germs that lie hidden
+there will unfold and bring forth their proper and natural fruit. By
+its fruits we can know even the child. And what are these fruits? How
+long will it be before that helpless and seemingly innocent babe, that
+slumbers on its mother's breast, will show symptoms of anger,
+jealousy, stubbornness and disobedience? Let that child alone, and,
+without a teacher, it will learn to lie, deceive, steal, curse, give
+pain to others, etc. But, without a teacher, it will not learn to
+pray, confess wrong, and "fear, love and trust in God above all
+things." Are these the symptoms and evidences of inward purity, or of
+inbred sin?
+
+     Again, that child is subject to sickness, suffering and death. As
+soon as it draws its first breath its life is a struggle. It must
+contend against the inroads of disease. Its little body is attacked by
+dire maladies. It is weakened by suffering and often racked by pain.
+And how frequently the feeble life succumbs and the lately-born infant
+dies.
+
+     How can we account for this on the ground of infant sinlessness?
+Do we not all believe that suffering and death are the results of sin?
+Is there, can there be suffering and death where there is no sin? No;
+"_the wages of sin is death_." But this wages is never exacted
+where the work of sin has not been done. The conclusion then is
+irresistible. The child is a sinner. It needs salvation. It must be
+reached by saving Grace. It must be counted in. It is one of the
+subjects of salvation, and must be brought into the Way of Salvation.
+
+     The Church is the Bride of Christ, the institution through which
+Christ brings and applies this Grace to the children of men. She must
+begin with the child. She must reach down to the tender infant and
+carry the cleansing and life-giving Grace of the Redeemer even into
+its sin-sick soul.
+
+     How is this to be done? How does the Lutheran Church propose to
+reach that child? This we shall try to answer as we advance.
+
+
+
+
+                             CHAPTER II.
+
+                  ALL THAT IS BORN OF THE FLESH MUST
+                        BE BORN OF THE SPIRIT.
+
+     In the former chapter we have shown, from Scripture and from
+reason, that our Church teaches only the plain truth, when she
+confesses that: "After Adam's fall, all men, begotten after the common
+course of nature, are born with sin."
+
+     As a sinful being the new-born infant is not in the Way of
+Salvation. By its natural birth, from sinful parents, it is not in the
+kingdom of God, but in the realm and under the dominion of sin, death
+and the devil. If left to itself--to the undisturbed development of
+its own nature, it must miserably and hopelessly perish. True, there
+is a _relative_ innocence. The Apostle exhorts: "_Be ye
+followers of God, as dear children._" "_In malice be ye children._"
+Our blessed Saviour, on several occasions, rebuked the vain, ambitious
+spirit of the disciples by contrasting it with the spirit of a little
+child. He said: "_Of such is the kingdom of heaven_," and
+"_Except ye be converted, and become as little children, ye cannot
+enter the kingdom of heaven_."
+
+     These passages are generally quoted by those who refuse to
+believe the doctrine of Original Sin, as though they taught
+sinlessness and entire fitness for the kingdom. But if we accept this
+interpretation, then the Scriptures contradict themselves; for we have
+seen that, in many places, they clearly teach the opposite. These
+passages can only mean that children are _relatively_ innocent.
+Compared with the forbidding, haughty, loveless disciples, little
+children are much _better subjects_ for the kingdom. While the
+roots of sin are there, that sin has not yet done its hardening work.
+
+     They do not wilfully resist the good. They are much more tender,
+docile, trustful and loving. The Grace of God has less to overcome in
+them. They are more easily reached, and thus are fit subjects to be
+brought into the kingdom of God. In this sense only can it be said,
+"_Suffer the little children to come unto me_," that I may touch
+them, bless them, impart my Grace to them, and thus make them
+partakers of my kingdom. "_Of such is the kingdom_" because I
+desire and purpose to bring them into the kingdom.
+
+     Thus far we can safely go. This much in favor of the child, over
+against the adult, we freely admit. But this does not say that the
+child is innocent, pure and holy by nature. The undeveloped roots and
+germs of sin are still there. Its nature is evil. It must be saved
+from that moral nature. How?
+
+     Here again we meet those who have a very easy solution of the
+difficulty. They say: "Admitting that the child has sin, this will in
+no way endanger its salvation, because Christ died to take away sin.
+They have no _conscious_ sin. Therefore, the atonement of Christ
+covers their case, and, without anything further, they pass into
+heaven, if they die in their infancy."
+
+     This view seems to satisfy a great many well-meaning people.
+Without giving the matter any further thought, they dismiss it with
+this easy solution. Surely, did they stop to consider and examine this
+theory, they would see it has no foundation.
+
+     Christ's atonement alone, and in itself, never saved a soul. It
+removed the obstacles that were in the way of our salvation, opened
+the way back to our Father's house, purchased forgiveness and
+salvation for us. But all this profits the sinner nothing, so long as
+he is not brought into that way; so long as the salvation is not
+applied to him personally. Neither can we speak of salvation being
+applied to an unrenewed, sinful nature. We cannot even conceive of
+forgiveness for an unregenerate being. This would, indeed, be to take
+away the guilt of sin, while its power remained. It would be to save
+the sinner in and with his sin.
+
+     The position is utterly groundless. It is even contrary to
+reason. It assumes that a being who has in his heart, as a very part
+of his nature, the roots and germs of sin, can, with that heart
+unchanged, enter into the kingdom of God. It makes God look upon sin
+with allowance. It does violence to the holiness of His nature. It
+makes heaven the abode of the unclean.
+
+     No, no. It will not do. When men try to avoid what seem to them
+difficult and unwelcome doctrines of God's Word, they run into far
+greater difficulties and contradictions. That child is conceived and
+born in sin. It is a child of wrath, _dead in trespasses and in
+sins_. Its nature must be cleansed and renewed. Otherwise, if it
+can be saved as it is, there are unregenerate souls in heaven!
+
+     Better abide by what is written, and believe that every one,
+infant or adult, who has been born of the flesh, must be born of the
+Spirit. Listen to the earnest words of Jesus as he emphasizes them
+with that solemn double affirmation, "_Verily, verily, I say unto you,
+except a man be born again he cannot see the kingdom of God_." He
+repeats this sweeping declaration a second time. In the Greek it
+reads, Except _any one_ be born again. The assertion is intended to
+embrace every human being. Lest this should be disputed, Jesus further
+says, "_That which is born of the flesh_"--i.e., naturally born--"_is
+flesh, and that which is born of the Spirit is spirit._" Wherever
+there is a birth of the flesh, there must be a birth of the Spirit.
+The flesh-born cannot even _see_ the kingdom of God, much less enjoy
+it, still less possess it. There must be new life, divine life,
+spiritual life breathed into that fleshly, carnal nature. Thus will
+there be a new heart; a new spirit, a new creature. Then, and not till
+then, can there be comprehension, apprehension and appreciation of the
+things of the kingdom of God. This is the teaching of the whole Word
+of God. Gal. vi. 15: "_For in Christ Jesus neither circumcision
+availeth anything, nor uncircumcision, but a new creature_"--i.e.,
+neither Jewish birth nor Gentile birth, without the new birth.
+
+     Here also then our Church confesses the pure truth of God's Word,
+when, in the second Article of the Augsburg Confession, as quoted
+above, she goes on to say: "And this disease, or original fault, is
+truly sin, condemning and bringing eternal death upon all that are not
+born again."
+
+     Here then we take our stand. No child can be saved unless it be
+first reached by renewing Grace. If ever an infant did die, or should
+die, in that state in which it was born, _unchanged_ by divine Grace,
+that infant is lost. There are, there can be, no unregenerate souls in
+heaven. Where there is no infant regeneration, there can be no infant
+salvation.
+
+     Here also we remark, in passing, that this doctrine, of the
+absolute necessity of infant regeneration, is not held by the Lutheran
+Church alone. Even the Romish and Greek Churches teach that it is
+impossible for any human creature, without a change from that
+condition in which he was born, to enter heaven. All the great
+historic confessions of the Protestant churches confess the same
+truth. Even the Calvinistic Baptists confess the necessity of infant
+regeneration.
+
+     In short all churches that have paid much attention to theology,
+and have been careful to have consistent systems of doctrine, agree on
+this point. However much those who call themselves by their names may
+deny it, in their preaching and in their conversation, their own
+confessions of faith and their greatest and best theologians clearly
+teach it.
+
+     Yes, there must be infant regeneration. But is it possible? Can
+the Grace of God reach the helpless infant? Will He reach down and
+make it a new creature in Christ Jesus? Has He made provision for this
+end? Yes, thanks be to his abounding Grace, we believe He can and will
+save the child, and has committed to His spouse, the Church, a means
+of Grace for this purpose. He, of whom it was prophesied long before
+He came, that He would "_gather the lambs in His arms and carry them
+in His bosom_;" who made it the first duty of the reinstated apostle
+to _feed His lambs_, must have a special care for them. It is not His
+or His Father's will "_that one of them should perish_." He has made
+provision for these sin-stricken ones, whereby His Grace can reach
+down to renew and heal them. There is Balm in Gilead. The Great
+Physician is there. The Church need only apply His divine, life-giving
+remedy. Of this we will speak in the next chapter.
+
+
+
+
+                             CHAPTER III.
+
+                THE PRESENT, A DISPENSATION OF MEANS.
+
+     We have seen that the carnal, sinful nature of the child unfits
+it for the kingdom of heaven; that, therefore, there must be a change
+in that nature, even the birth of a new life, and the life of a new
+creature, before there can be either part or lot in the kingdom of
+God. We have also expressed our firm conviction that it is the good
+and gracious will of God in Christ to bestow upon the poor sin-sick
+and unholy child the Grace needed to so change it as to make it a
+partaker of His great salvation. We do not deem it necessary to stop
+to multiply scripture passages and arguments to prove this.
+
+     From beginning to end, the divine Word everywhere represents our
+God as a most loving, gracious, compassionate and tender Being. The
+tenor of the whole record is, that He delights in showing mercy,
+forgiving iniquity, and bestowing the Grace that bringeth salvation.
+He only punishes when justice absolutely demands it, and then
+reluctantly. It is not His will that any should perish.
+
+     Beyond controversy, God is _willing_ to save the little helpless
+sufferers from sin, by making them subjects of His kingdom of Grace
+here, and thus of His kingdom of glory hereafter.
+
+     But _can_ He? Is He able to reach down to that unconscious
+little child, apply to it the benefits of the atonement, impart to it
+the Grace of the new life, subdue the power of sin, and remove
+entirely its guilt? We are almost ashamed to ask such questions. And
+yet the humiliating fact is, that day by day, in every village and on
+every highway of our land, we can hear men and women, professing to be
+Christians and calling themselves members of Christ's Church, gravely
+asserting that their Redeemer cannot so bless a little child as to
+change its sinful nature! If hard pressed, these persons, so wise in
+their own conceits, may admit that He can change a child's nature if
+He so wills, but they still feel certain that he cannot do so through
+His own sacrament, instituted for that very purpose! Thus would they
+limit the Holy One of Israel, and say to Omnipotence: "Hitherto canst
+Thou come, but no farther."
+
+     With such people, wise above what is written, knowing better than
+Christ, practically, even if not intentionally, charging the Son of
+God with folly, we desire no controversy. Let them overthrow the very
+foundations of redemption if they will. Let them argue that all things
+are not possible with God if they dare. We still prefer to believe
+that the Spirit of God _can_ change, renew and regenerate the new-born
+child. In Matt. iii. 9, we read; "_For I say unto you that God is able
+of these stones to raise up children unto Abraham_," _i.e._, as the
+connection shows, spiritual children of Abraham, true children of God.
+
+     We may not be able to understand the process by which God could
+change the rough, hard stones of the field into true children of God,
+but we believe it, because the Word says so. And believing that, it is
+not hard for us to believe that He can impart His own divine life to
+the heart of the child, and thus make it a new creature in Christ
+Jesus.
+
+     He could, if it so pleased Him, do it without any means. By a
+mere act of His will, God could recreate the human soul. He could do
+so by a word, as He created the universe. Without the contact of any
+outward means, without the bringing of His word to them in any way,
+Christ healed the ruler's son and the daughter of the Syro-Phenician
+woman. But if He can do this without means, who will say that He
+cannot do the same thing through means? Since, then, He can accomplish
+his own purposes of Grace either with or without means, it only
+remains for us to inquire, in what way has it pleased God to work?
+Does He in the present dispensation work mediately or immediately? It
+will scarcely be disputed that the present is a dispensation of
+means--that even in the domain of nature, and much more in the realm
+of Grace, He ordinarily carries out His purposes through means. He
+chooses His own means. They may sometimes seem foolishness to man,
+especially in the operations of His Grace.
+
+     Our Saviour, in working miracles, used some means that must have
+struck those interested as very unsuitable. When He healed the man
+blind from his birth, _He mixed spittle and clay_, and with this
+strange ointment, anointed and opened his eyes. Well might the blind
+man have said: "What good can a little earth mixed with spittle do?"
+Yet it pleased our Lord to use it as a means, in working that
+stupendous miracle. When Jesus asked for the _five barley loaves and
+two small fishes_, to feed the five thousand, even an apostle said:
+"_What are these among so many_?" Yes, what are they? In the
+hands of a mere man, nothing--nay, worse than nothing; only enough to
+taunt the hungry thousands and become a cause of strife and riot. But
+in the hands of the Son of God, with His blessing on them, taken from
+His hands, and distributed according to His Word, they became a feast
+in the wilderness.
+
+     A poor woman, a sufferer for twelve years, craves healing from
+our Lord. With a woman's faith, timid though strong, she presses
+through the crowd close to Jesus, and with her trembling bony fingers
+touches the hem of His garment. Jesus perceives that virtue is gone
+out of Him. The woman perceives that virtue, healing and life are come
+into her. There was a transfer from Christ's blessed life-giving body,
+into the diseased suffering body of the woman. And what was the medium
+of the transfer? The fringe of His garment--a piece of cloth. Yes, if
+it so pleases the mighty God, the everlasting Saviour, He can use a
+piece of cloth as a means to transfer healing and life from Himself to
+a suffering one.
+
+     The same divine Saviour now works through means. He has founded a
+Church, ordained a ministry, and instituted the preaching of the Word
+and the administration of His own sacraments. Christ now works in and
+through His Church. Through her ministry, preaching the Word, and
+administering the sacraments, the Holy Spirit is given. (Augsburg
+Confession, Article 5.) When Christ sent forth His apostles to make
+disciples of all nations, He instructed them how they were to do it.
+The commission correctly translated, as we have it in the Revised New
+Testament reads thus: "_Go ye, therefore, and make disciples_ _of all
+the nations, baptising them into the name of the Father, and of the
+Son, and of the Holy Ghost; teaching them to observe all things
+whatsoever I commanded you; and lo, I am with you alway, even unto the
+end of the world._" Here then is the Saviour's explicit instruction.
+The Apostles are to _make disciples_. This is the object of their
+mission. How are they to do it? By _baptizing_ them into the name of
+the triune God, _and teaching_ them to observe all Christ's commands.
+This is Christ's own appointed way of applying His Grace to sinful
+men, and bringing them out of a state of sin into a state of grace.
+
+     And this is the Way of Salvation in the Lutheran Church. We begin
+with the child, who needs Grace. We begin by baptizing that child into
+Christ. We, therefore, lay much stress on baptism. We teach our people
+that it is sinful, if not perilous, to neglect the baptism of their
+children. The Lutheran Church attaches more importance to this divine
+ordinance than any other Protestant denomination. While all around us
+there has been a weakening and yielding on this point; while the
+spirit of our age and country scorns the idea of a child receiving
+divine Grace through baptism; while it has become offensive to the
+popular ear to speak of baptismal Grace, our Church, wherever she has
+been and is true to herself, stands to-day where Martin Luther and his
+co-workers stood, where the confessors of Augsburg stood, and where
+the framers of the Book of Concord stood.
+
+     The world still asks: "What good can a little water do?" We
+answer, first of all: "Baptism _is not simply water_, but it is
+the water comprehended in God's command, and connected with God's
+Word." (Luther's Small Catechism.) The Lutheran Church knows of no
+baptism that is only "a little water." We cannot speak of such a
+baptism. Let it be clearly understood that when we speak of baptism,
+we speak of it as defined above, by Luther. We cannot separate the
+water from the Word. We would not dare to baptize with water without
+the Word. In the words of Luther, _that_ would be "simply water,
+and no baptism." Let it be kept constantly in mind that whatever
+benefits and effects we ascribe to baptism, in the further forcible
+words of Luther's Catechism: "It is not the water, indeed, that
+produces these effects, but the Word of God which accompanies and is
+connected with the water, and our faith which relies on the Word of
+God connected with the water." If now the question is further asked:
+What good can baptism as thus defined do? we will try to answer, or,
+rather, we will let God's Word answer. "What saith the Scripture?"
+
+
+
+
+                             CHAPTER IV.
+
+            BAPTISM, A DIVINELY APPOINTED MEANS OF GRACE.
+
+     When we inquire into the benefits and blessings which the Word of
+God connects with baptism, we must be careful to obtain the true sense
+and necessary meaning of its declarations. It is not enough to pick
+out an isolated passage or two, give them a sense of our own, and
+forthwith build on them a theory or doctrine. In this way the Holy
+Scriptures have been made to teach and support the gravest errors and
+most dangerous heresies. In this way, many persons "_wrest the
+Scriptures to their own destruction_." On this important point our
+Church has laid down certain plain, practical, safe and sound
+principles. By keeping in mind, and following these fundamental
+directions, in the interpretation of the divine Word, the plainest
+searcher of the Scriptures can save himself from great confusion,
+perplexity and doubt.
+
+     One of the first and most important principle, insisted on by our
+theologians and the framers of our Confessions, is that a passage of
+Scripture is always to be taken in its natural, plain and literal
+sense, unless there is something in the text itself, or in the
+context, that clearly indicates that it is intended to convey a
+figurative sense.
+
+     Again: A passage is never to be torn from its connection, but is
+to be studied in connection with what goes before and follows after.
+
+     Again--and this is of the greatest importance--Scripture is to be
+interpreted by Scripture. As Quenstedt says: "Passages which need
+explanation can and should be explained by other passages that are
+more clear, and thus the Scripture itself furnishes an interpretation
+of obscure expressions, when a comparison of these is made with those
+that are more clear. So that Scripture is explained by Scripture."
+
+     According to these principles, we ought never to be fully certain
+that any doctrine is scriptural, until we have examined all that the
+divine Word says on the subject. In this manner then we wish to answer
+the question with which we started this chapter: What is written as to
+the benefits and blessings conferred in baptism?
+
+     We have already referred to the commission given to the Apostles
+in Matt, xxviii. 19. We have seen that in that commission our Lord
+makes baptism one of the means through which the Holy Spirit operates
+in making men His disciples. In Mark xvi. 16, he says: "_He that
+believeth and is baptized shall be saved._" In John iii. 5, he says:
+"_Except a man_"--_i.e._, any one--"_be born of water and of the
+Spirit, he cannot enter the kingdom of God_." In Acts ii. 38, the
+Apostle says: "_Repent and be baptized every one of you for the
+remission of your sins._" Acts xxii. 16: "_Arise and be baptized, and
+wash away thy sins, calling on the name of the Lord._" Romans vi. 3:
+"_Know ye not that so many of us as were baptized into Christ, were
+baptized into His death._" Gal. iii. 27: "_For as many of you as have
+been baptized into Christ, have put on Christ._" Eph. v. 25-26:
+"_Christ also loved the Church, and gave himself for it, that He might
+sanctify and cleanse it with the washing of water by the Word._" Col.
+ii. 12: "_Buried with Him in baptism, wherein ye are also risen with
+Him through the faith of the operation of God._" Tit. iii. 5:
+"_According to His mercy He saved us by the washing of regeneration,
+and renewing of the Holy Ghost._" 1 Pet. iii. 21: "_The like figure
+whereunto even baptism doth also now save us; not the putting away of
+the filth of the flesh, but the answer of a good conscience toward
+God, by the resurrection of Jesus Christ._"
+
+     These are the principal passages which treat of the subject of
+baptism. There are a few other passages in which baptism is merely
+mentioned, but not explained. There is not one passage that teaches
+any thing different from those quoted.
+
+     All we now ask of the reader is to examine these passages
+carefully, to compare them one with the other and to ask himself: What
+do they teach? What is the meaning which a plain, unprejudiced reader,
+who has implicit confidence in the Word and power of God, would derive
+from them? Can he say, "There is nothing in baptism?" "It is of no
+consequence." "It is only a Church ceremony, without any particular
+blessing in it." Or do the words clearly teach it is nothing more than
+a _sign_--an outward sign--of an invisible grace?
+
+     Look again at the expressions of these passages. We desire to be
+clear here, because this is one of the points on which the Lutheran
+Church to-day differs from so many others. Jesus mentions _water_ as
+well as Spirit, when speaking of the new birth. "Make disciples, (by)
+_baptizing_ them." "Be baptized _for the remission of your sins_." "_Be
+baptized and _wash away thy sin._" "_Baptized _into Christ._" By
+baptism "_put on Christ_." Christ designs to sanctify and cleanse the
+Church with "the _washing of water_ by the Word." "_Washing of
+regeneration_ and renewing of the Holy Ghost." "Baptism _doth also now
+save us_." The language is certainly strong and plain. Any principle
+of interpretation, by which baptismal Grace and regeneration can be
+explained out of these passages, will overthrow every doctrine of our
+holy Christian faith.
+
+     Our Catechism here also teaches nothing but the pure truth of the
+Word, when it asserts that baptism "worketh forgiveness of sins,
+delivers from death and the devil, and confers everlasting life and
+salvation on all who believe, as the Word and promise of God declare."
+Our solid and impregnable Augsburg Confession, also, when in Article
+II. it confesses that the new birth by baptism and the Holy Spirit
+delivers from the power and penalty of original sin. Also in Article
+IX., "of baptism they teach that it is necessary to salvation, and
+that by baptism the Grace of God is offered, and that children are to
+be baptized, who by baptism being offered to God, are received into
+God's favor." And so with all our other confessional writings.
+
+     The question might here be asked: Is baptism so absolutely
+essential to salvation, that unbaptized children are lost? To this we
+would briefly reply, that the very men who drew up our Confessions
+deny emphatically that it is thus _absolutely_ necessary. Luther,
+Melanchthon, Bugenhagen and others, repudiate the idea that an
+unbaptized infant is lost. No single acknowledged theologian of the
+Lutheran Church ever taught this repulsive doctrine. Why then does our
+Confession say baptism is necessary to salvation? It is necessary in
+the same sense in which it is necessary to use all Christ's
+ordinances. The necessity is _ordinary_, not _absolute_. Ordinarily
+Christ bestows His Grace on the child through baptism, as the means or
+channel through which the Holy Spirit is conferred. But when, through
+no fault of its own, this is not applied, He can reach it in some
+other way.
+
+     As we have seen above, He is not so limited to certain means,
+that His Grace cannot operate without them. The only thing on which
+our Church insists in the case of a child as absolutely necessary, is
+the new birth. Ordinarily this is effected, by the Holy Spirit,
+through baptism, as the means of Grace. When the means, however,
+cannot be applied, the Spirit of God can effect this new birth in some
+other way. He is not bound to means. And from what we have learned
+above of the will of God, toward these little ones, we have every
+reason to believe that He does so reach and change every infant that
+dies unbaptized. The position of our Church, as held by all her great
+theologians, is tersely and clearly expressed in the words, "Not the
+_absence_ but the _contempt_ of the sacrament condemns."
+
+     While the Lutheran Church, therefore, has confidence enough in
+her dear heavenly Father and loving Saviour, to believe that her Lord
+will never let a little one perish, but will always regenerate and fit
+it for His blessed Kingdom ere he takes it hence, she still
+strenuously insists on having the children of all her households
+baptized into Christ.
+
+     Others may come and say: You have no authority in the Bible for
+baptizing infants. Without entering fully on this point we will
+briefly say: It is enough for a Lutheran to know that the divine
+commission is to "_baptize the nations_"--there never was a
+nation without infants. The children need Grace: baptism confers
+Grace. It is specially adapted to impart spiritual blessings to these
+little ones. We cannot take the preached Word, but we can take the
+sacramental Word and apply it to them. God established infant
+membership in his Church. He alone has a right to revoke it. He has
+never done so. Therefore it stands. If the Old Testament covenant of
+Grace embraced infants, the New is not narrower, but wider.
+
+     The pious Baptist mother's heart is much more scripturally
+correct than her head. She presses her babe to her bosom, and prays
+earnestly to Jesus to bless that babe. Her heart knows and believes
+that that dear child _needs_ the blessing of Jesus, and that He
+_can_ bestow the needed blessing. And yet she will deny that He
+can bless it through His own sacrament.--"_the washing of water by
+the Word_."
+
+     The devout Lutheran mother presses her baptized child to her
+bosom, looks into its eyes, and thanks her Saviour from the depth of
+her heart, that He has blessed her child; that He has breathed into it
+His divine life, washed it, sealed it, and adopted it as His son or
+daughter. How sweet the consolation to know that her precious little
+one is a lamb of Christ's flock, "_bearing on its body the marks of
+the Lord Jesus_."
+
+     But Christian parents have not fulfilled their whole duty in
+having children baptized into Christ. The children are indeed in
+covenant relationship with Jesus Christ. But it is their bounden duty
+and blessed privilege to keep their little ones in that covenant of
+Grace. Of this more in the next chapter.
+
+
+
+
+                              CHAPTER V.
+
+             THE BAPTISMAL COVENANT CAN BE KEPT UNBROKEN.
+                  AIM AND RESPONSIBILITY OF PARENTS.
+
+     We have gone "_to the Law and to the Testimony_" to find out
+what the nature and benefits of Baptism are. We have gathered out of
+the Word all the principal passages bearing on this subject. We have
+grouped them together, and studied them side by side. We have noticed
+that their sense is uniform, clear, and strong. Unless we are willing
+to throw aside all sound principles of interpretation, we can extract
+from the words of inspiration only one meaning, and that is that the
+baptized child is, by virtue of that divine ordinance, a new creature
+in Christ Jesus.
+
+     Here let us be careful, however, to bear in mind and keep before
+us that we claim for the child only the _birth_ of a new life. It has
+been _born_ of water and the Spirit. A birth we know is but a very
+feeble beginning of life. So faint are the flickerings of the natural
+life at birth, that it is often doubtful at first whether any life is
+present. The result of a birth is not a full-grown man, but a very
+weak and helpless babe. The little life needs the most tender,
+watchful and intelligent fostering and care.
+
+     So it is also in the Kingdom of Grace. The divine life is there.
+But it is life in its first beginnings. As yet only the seeds and
+germs of the new life. And this young spiritual life also needs gentle
+fostering and careful nourishing. Like the natural life of the child,
+so its spiritual life is beset with perils. While the germs of the new
+life are there, we must not forget that the roots of sin are also
+still there. Our Church does not teach with Rome that "sin (original)
+is destroyed in baptism, so that it no longer exists." Hollazius says:
+"The guilt and dominion of sin is taken away by baptism, but not the
+root or tinder of sin." Luther also writes that "Baptism takes away
+the guilt of sin, although the material, called concupiscence,
+remains."
+
+     Unfortunately for the child these roots of sin will grow of their
+own accord, like the weeds in our gardens. They need no fostering
+care. Not so with the germs of the new life. They, like the most
+precious plants of the gardens, must be watched and guarded and tended
+continually. Solomon says: Prov. xxix. 15, "_A child left to himself
+bringeth his mother to shame_." And this may be true even of a
+baptized child.
+
+     The Christian parent, therefore, has not fulfilled his whole duty
+to the child by having it baptized. It is now the parents' duty; or
+rather it should be considered the parents' most blessed privilege to
+_keep_ that child in covenant relationship with the blessed
+Redeemer. This also belongs to the teaching of the Church of the
+Reformation. This point, however, many parents seem to forget. Many
+who are sound on the question of baptismal Grace, are very unsound as
+to a parent's duty to the baptized child.
+
+     Hunnius, a recognized standard theologian of our Church, in
+speaking of the responsibility of those who present children for
+baptism says it is expected of them _First_, to answer, in behalf
+of the child, as to the faith in which it is baptized, and in which it
+is to be brought up. _Second_, to instruct the child when it
+comes to years of discretion, that it has been truly baptized, as
+Christ has commanded. _Third_, to pray for the child, that God
+may keep it in that Covenant of Grace, bless it in body and spirit,
+and finally save it with all true believers, and _Fourth_, to use
+all diligence that the child may grow up in that faith, which they
+have confessed in the child's name, and thus be preserved from
+dangerous error and false doctrine.
+
+     That most delightful Lutheran theologian, Luthardt, says: "Infant
+baptism is a comfort beyond any other, but it is also a responsibility
+beyond any other." Again: "As Christians we know that God has bestowed
+upon our children not only natural, but spiritual gifts. For our
+children have been baptized and received by baptism into the Covenant
+of Grace. To preserve them in this baptismal Grace, to develop in them
+the life of God's spirit, this is one side of Christian education. To
+contend against sin in the child is the other." Dr. Schmid, in his
+Christian Ethics, also teaches that it is possible to continue in the
+uninterrupted enjoyment of baptismal Grace. Dr. Pontoppidan, in his
+explanation of Luther's Small Catechism, asks the question: "Is it
+possible to keep one's baptismal covenant?" He answers; "Yes, by the
+Grace of God it is possible."
+
+     The teaching of our Church, therefore, is that the baptized child
+can grow up, a child of Grace from infancy, and that under God, it
+rests principally with the parents or guardians whether it shall be
+so. And this Lutheran idea, like all others, is grounded in the Word
+of God.
+
+     We note a few examples: Samuel was a child of prayer, given to
+his pious mother in answer to prayer. She called him Samuel, _i.e._,
+asked of God. Before his birth even, she dedicated him to God. As soon
+as he was weaned she carried him to the Tabernacle and there publicly
+consecrated him to the service of the Most High. From this time forth,
+according to the sacred record, he dwelt in God's Tabernacle and
+"_ministered unto the Lord before Eli_". As a mere child God used him
+as a prophet. Of the prophet Jeremiah it is written: (Jer. i. 5)
+"_Before thou earnest forth out of the womb, I sanctified thee._" Of
+John the Baptist it is written: (Luke i. 15) "_He shall be filled with
+the Holy Ghost, even from his mother's womb_". To Timothy, Paul says:
+"_From a child thou hast known the Holy Scriptures, which are able to
+make thee wise unto salvation_," and in speaking of Timothy's faith
+Paul says, that faith "_dwelt first in thy grandmother Lois, and thy
+mother Eunice_." Psalms lxxi. 5-6: "_Thou art my trust from my youth.
+By thee have I been holden up from the womb._"
+
+     It is therefore possible for God, not only to give His Grace to a
+child, but to keep that child in His Grace all its days. To dispute
+this is, simply, to dispute the record that God gave.
+
+     Lest some one should still say, however, that the examples above
+noted are isolated and exceptional, we note further, that the tenor of
+the whole Word is in harmony with this idea. Nowhere in the whole
+Bible is it even intimated that it is God's desire or plan that
+children must remain outside of the covenant of Grace, and have no
+part or lot in the benefits of Christ's redeeming work until they come
+to years of discretion and can choose for themselves. This modern idea
+is utterly foreign and contradictory to all we know of God, of His
+scheme of redemption, and of His dealings with His people, either in
+the old or new dispensation. He ordained that infants at eight days
+old should be brought into His covenant. He recognized infant children
+as partakers of the blessings of His covenant. "_Out of the mouth of
+babes and sucklings thou hast perfected praise_;" "_Suffer them to come
+unto Me_." Everywhere it is taken for granted that the children who
+have received either the Old or New Testament sacrament of initiation
+are His. Nowhere are parents exhorted to use their endeavors to have
+such children converted, as though they had never been touched by
+divine Grace. But everywhere they are exhorted to keep them in that
+relation to their Lord, into which His own ordinance has brought them.
+Gen. xviii. 19, "_I know that he will command his household after him,
+and that they shall keep the way of the Lord_." Psalm lxxviii. 6, 7,
+"_That the generation to come might know them, even the children which
+should be born, which should arise and declare them to their children,
+that they might set their hope in God, and not forget the works of
+God, but keep His commandments_." Prov. xxii. 6, "_Train up a child in
+the way he should go; when he is old he will not depart from it_."
+Eph. vi. 4, "_Bring them up in the nurture and admonition of the
+Lord_."
+
+     Let the baptized child then be looked upon as already belonging
+to Christ. Let the parents not worry as though it could not be His
+until it experiences a change of heart. That heart has been changed.
+The germs of faith and love are there. If the parent appreciates this
+fact and does his part, there will be developed, very early, the
+truest confidence and trust in Christ, and the purest love to God.
+From the germs will grow the beautiful plant of child-trust and
+child-love. The graces of the new life may be thus early drawn out, so
+that the child, in after years, will never know of a time when it did
+not trust and love, and as a result of this love, hate sin. This is
+the ideal of God's Word. It is the ideal which every Christian parent
+should strive to realize in the children given by God, and given to
+God in His own ordinance. How can it be done? Of this, more in the
+next chapter.
+
+
+
+
+                             CHAPTER VI.
+
+           HOME INFLUENCE AND TRAINING IN THEIR RELATION TO
+                THE KEEPING OF THE BAPTISMAL COVENANT.
+
+     According to the last chapter, it is indeed a high and holy ideal
+that every Christian parent should set before him in regard to his
+children. Every child that God gives to a Christian parent is to be so
+treated that, from the hour of its baptism, it is to be a son or
+daughter of God. It is to be so fostered and nurtured and trained
+that, from its earliest self-consciousness, it is to grow day by day
+in knowledge and in Grace. As it increases in stature, so it is to
+increase in wisdom and in favor with God and man.
+
+     In order that this may be realized, it is first of all necessary
+that there be the proper surroundings. We cannot expect that parent to
+draw out these graces of the new life in the child, who is not himself
+imbued with a spirit of living faith and fervent love to Christ. In
+the beautiful words of Luthardt: "Religion must first approach the
+child in the form of life, and afterward in the form of instruction.
+Let religion be the atmosphere by which the child is surrounded, the
+air which it breathes. The whole spirit of the home, its order, its
+practice--that world in which the child finds himself so soon as he
+knows himself--this it is which must make religion appear to him a
+thing natural and self-evident."
+
+     And this is especially important for the mother. It is while
+resting on the mother's bosom and playing at the mother's knee, that
+the child is receiving impressions that are stones for character
+building. The father, of course, is not released from responsibility.
+He too is to set a holy example, to make impressions for good and to
+use all his influence to direct the thoughts and inclinations of the
+child upward. The man who does not help in the religious training of
+his own children is not fit to be a father. But it is after all with
+the mother that the little child spends most of its time and receives
+most of its impressions. Oh, that every mother were a Hannah, an
+Elizabeth, an Eunice. Then would there be more Samuels, Johns and
+Timothys. Let us have more of the spirit of Christ in the heart of the
+mother and father, and in the home. Let the child learn, with the
+first dawnings of self-consciousness, that Jesus is known and loved
+and honored in the home, and there will be no trouble about the
+future.
+
+     But the child must be instructed. Begin early. Let it learn to
+pray as soon as it can speak. Let it use its first lispings and
+stammerings in speaking words of prayer. We quote again from Luthardt:
+"Let it not be objected that the child cannot understand the prayer.
+The way of education is by practice to understanding, not by
+understanding to practice. And the child will have a feeling and a
+presentiment of what it cannot understand. The world of heavenly
+things is not an incomprehensible region to the child, but the home of
+its spirit. The child will speak to his Father in Heaven without
+needing much instruction as to who that Father is. It seems as though
+God were a well-known friend of his heart. The child will love to
+pray. If mother forgets it, the child will not."
+
+     Therefore, oh, ye parents! pray for your child. Pray with your
+child. Teach that child to pray. The writer knows of a little girl who
+came home from Sunday-school and said: "Mamma, why don't you ever
+pray?" What a rebuke!
+
+     The child must be taught the truth of God's Word. It also must be
+sanctified, _i.e._, made more and more holy "_through the truth_." As
+a child it needs first the "_milk of the Word_." It is not desirable,
+neither is it necessary, to try to teach the very young child
+doctrines and abstract truths. Neither ought the child to be required
+to learn by rote long passages from the Scriptures. In this way some
+well-meaning, but mistaken parents make the Word a burden to their
+children, and it becomes odious in their eyes. There are other and
+better ways. Begin by showing the child Bible pictures, even if it
+should soil the book a little. Better a thousand times have its
+lessons of life and love graven on the heart of the child, than to
+have its fine engravings as a parlor ornament for strangers. In our
+day there is also an abundant supply of Bible pictures and story books
+for children. Those parents who have never tried it will be surprised
+to see the interest the little ones take. With the pictures connect
+the stories of the Bible. And where are the stories better calculated
+to interest a child than these same old stories, that have edified a
+hundred generations? When will children ever weary of hearing of
+Joseph, and Moses, and David, and Daniel, and especially of Him who is
+the special Friend of children? It will be easy to so connect the
+teachings of the Word with these pictures and stories that very young
+children will be able to distinguish right from wrong, to know and
+hate sin, and to be drawn ever nearer to the blessed Jesus.
+
+     As they become able to study, to think and to comprehend it, the
+judicious parent will be glad to avail himself of the help of Luther's
+Catechism. Here the more important teachings of the Word are
+summarized and systemized.
+
+     Most parents indeed are glad to shirk this duty, and flatter
+themselves that if they send their children to catechetical class,
+when they grow old enough, they have performed their whole duty. Such
+parents do not perhaps know, that Martin Luther wrote his Small
+Catechism especially for family use. Let them take their Church books
+and turn to the Catechism, and they will find that Luther heads the
+Ten Commandments with the words: "In the plain form in which they are
+to be taught by the head of the family."
+
+     So also with the Creed, the Lord's Prayer, and the Sacraments.
+This is Luther's idea.
+
+     It is the true idea. It belongs to the Way of Salvation in the
+Lutheran Church. It is the custom, still practiced in our older
+Lutheran churches. The pastor, as we shall see hereafter, is only to
+help the parents, and not to do it all for them. In teaching the
+Catechism at home, it will give parents an opportunity to speak of and
+explain what sin is, what faith is, what prayer is, and what the
+sacraments are.
+
+     We would impress also the importance of instructing the child
+concerning its own baptism. Let it understand not only the fact of its
+baptism, but the nature, benefits and obligations of the same. It
+certainly has a most salutary effect to impress the thought on the
+child frequently that it was given to Christ and belongs to Him--that
+He has received it as His own, and adopted it into the family of the
+redeemed.
+
+     Here also there is a sad neglect on the part of parents. Many
+never say a word to their children about their baptism. Many children
+even grow up and know not whether they are baptized or not. This is
+certainly un-Scriptural and un-Lutheran. "_Know ye not_," says
+Paul, as if he said, have you forgotten it? "_that as many of us as
+have been baptized into Christ have been baptized into His death_?"
+Doubtless if we appreciated our own baptism as we should, it would be
+a constant source of comfort, a never-failing fountain of Grace to us,
+and to our children.
+
+     The Apostles frequently speak of the "_Church that is in the
+house_." By this they mean such a household as we have tried to
+portray--a home where the religion of our blessed Saviour permeates
+the whole atmosphere; where the Word of God dwells richly; where there
+are altars of prayer and closets for prayer--a home where Jesus is a
+daily, a well-known Guest; where the children, baptized into Christ,
+are nourished with the milk of the Word, so that they grow thereby,
+increasing more and more, growing up unto Him who is the Head, even
+Christ. In such a home the Church is in the house, and the household
+in the Church. Blessed home! Blessed children, who have such parents!
+Blessed parents, who have thus learned God's ways of Grace! No
+anxious, restless parents there, hoping and praying that their
+children may be converted. No confused, repelled children there,
+crying because Jesus will not love them till they "get religion." On
+the contrary, parents and children, kneeling at one altar, children of
+one Father, with the same trust, the same hope, the same Lord--hand in
+hand they go from the church in the house to the house of God's
+Church.
+
+     Says Dr. Cuyler, an eminent Presbyterian, "The children of
+Christian parents ought never to need conversion."
+
+
+
+
+                             CHAPTER VII.
+
+                 THE SUNDAY-SCHOOL IN ITS RELATION TO
+             THE BAPTIZED CHILDREN OF CHRISTIAN PARENTS.
+
+     We have tried to set forth the Lutheran idea of a Christian home.
+In such a home, called, "_a Church in the House_," all ought to
+be Christians. The children having been given and consecrated to
+Christ in holy baptism, and having had His renewing and life-giving
+Grace imparted to them through that Sacrament, are to be kept in that
+relationship with Him.
+
+     The popular idea that they must of necessity, during the most
+impressible and important period of their existence, belong to the
+world, the flesh and the devil, is utterly foreign to the Lutheran, or
+Scriptural view. That the child is fated, for a number of years, to be
+under the influence of evil, and to be permitted to "sow wild oats"
+before divine Grace can reach it, is certainly a principle that is
+contradictory to the whole scheme of salvation. Yet this seems to be
+the idea of those parents who will not believe that God can reach and
+change the nature of a child, and bring it out of the state of nature
+into the state of Grace, and keep it in that Grace. These people treat
+their children much as a farmer does his colts, letting them run wild
+for a while, and then violently breaking them in.
+
+     This pernicious idea has also obtained sway to an alarming extent
+in the Sunday-school system of our land. The children in the
+Sunday-school, whether baptized or not, whether from Christian or
+Christless homes, are looked upon as outsiders, impenitent sinners,
+utter strangers to Christ and His Grace, until they experience such a
+marked change that they can tell exactly where and when and how they
+were converted. Hence the popular idea that it is the object of the
+Sunday-school to _convert_ the children. This seems to be the
+underlying principle of both the American Sunday-school Union and
+American Tract Society; institutions otherwise so excellent that we
+are loth to say aught against either. This idea pervades also the
+undenominational helps and comments of the International Lesson
+System. This is the undertone of the great mass of undenominational
+Sunday-school hymnology. It is the key-note of the County, State,
+National and International Sunday-school Conventions and Institutes.
+So popular and wide-spread is this idea that many Lutheran pastors,
+Sunday-school teachers and workers have unconsciously imbibed it. Even
+our Church papers, professing to be strictly confessional, often
+publish articles setting forth the idea that it is the object of the
+Sunday-school to _Christianize_ the children. As though the baptized
+children of the Church, the children of devout Christian parents, had
+been heathen, until Christianized by the Sunday-school! Many of our
+Sunday-school constitutions also set it down as the object of the
+school to "lead the children to Christ," or to "labor for their
+conversion."
+
+     Now we believe that this idea is un-Scriptural and therefore
+un-Lutheran. If what we have written in the preceding chapters on
+baptismal Grace, the baptismal covenant, and the possibility of
+keeping that covenant, is true, then this popular idea, set forth
+above, is false. And _vice versa_, if this popular view is
+correct, then the whole Lutheran system of baptism, baptismal Grace,
+and the baptismal covenant, falls to the ground.
+
+     But notwithstanding the immense array of opposition, we still
+believe that the Lutheran doctrine is nothing else than the pure
+teaching of God's word. Where we have the "_Church in the House_,"
+there we have lambs of Christ's flock. Ah, how many more we could
+have, how many more we would have, if the fathers and mothers in the
+Church understood this precious article of our faith, and prayerfully
+built their home life thereon! Then would there be a more regular and
+healthful growth of the Church, and the necessity for fitful,
+spasmodic revival efforts would cease. But we digress.
+
+     From our Christian homes the baptized children of the Church come
+to the Sunday-school. How is the school to treat them?--We speak now
+of the baptized children from Christian homes; we will speak of the
+unbaptized and untrained further on.
+
+     These children, with all their childish waywardness and
+restlessness, do generally love Jesus. They do trust in Him, and are
+unhappy when they know they have committed a sin against Him. They do,
+when taught, pray to Him, believe that He hears their prayers and
+loves them. Shall the teacher now begin to impress upon the minds and
+hearts of these little ones the idea that they are not yet Christ's,
+and that Christ has nothing to do with them, except to seek and call
+them, until they are converted? And shall they go home from
+Sunday-school with the impression that all their prayers have been
+empty and useless, because their hearts have not been changed? Dare
+the Sunday-school thus confuse the child, raise doubts as to Christ's
+forgiveness and love, and "_quench the Spirit_?" Oh how sad, that
+thus thousands of children have their first love, their first trust,
+quenched by those who have more zeal than knowledge!
+
+     No, no, these are Christ's lambs. They come with His marks upon
+them. Let the Sunday-school teacher work in harmony with the mother
+who gave these children to Christ. Let the whole atmosphere of the
+school impress on that child the precious truth that it is Jesus'
+little lamb. _Feed_ that lamb, feed it with _the sincere milk
+of the Word_. Lead that lamb gently; teach it to understand its
+relation to the Great Shepherd, to know Him, to rejoice in His love,
+to love His voice, to follow His leadings more and more closely.
+
+     Instead of singing doubtfully and dolefully:
+
+     "I am young, but I must die,
+      In my grave I soon shall lie.
+      Am I ready now to go,
+      If the will of God be so?"
+
+or,
+
+     "Child of sin and sorrow
+        Filled with dismay,
+      Wait not for to-morrow;
+        Yield thee to-day:" etc.
+
+or,
+
+     "Depth of mercy, can there be
+      Mercy still reserved for me?" etc.
+
+or,
+
+     "Hasten, sinner, to be wise,
+      Stay not for to-morrow's sun," etc
+
+or,
+
+     "I can but perish if I go,
+        I am resolved to try,
+      For, if I stay away, I know
+        I shall forever die."
+
+or,
+
+     "When saints gather round Thee, dear Saviour above,
+      And hasten to crown Thee with jewels of love,
+      Amid those bright mansions of glory so fair--
+      Oh, tell me, dear Saviour, if I shall be there!"
+
+     Some of these sentiments are unscriptural. Some may do for
+penitent prodigals. But all are out of place on the lips of baptized
+children of the Church. Let such rather joyfully sing:
+
+     "I am Jesus' little lamb,
+      Therefore glad and gay I am;
+      Jesus loves me, Jesus knows me,
+      All that's good and fair He shows me,
+      Tends me every day the same,
+      Even calls me by my name,"
+
+and such other cheerful and healthy hymns as breathe the spirit
+of the Church of the Reformation.
+
+     This we believe to be the object of our Sunday-schools, as far as
+the baptized children of Christian parents are concerned. They are to
+be _helps_, to keep the children true to their baptismal
+covenant, and to enable them to grow strong and stronger against sin
+and in holiness. Jesus did not tell Peter to _convert_, but
+_feed_ His lambs.
+
+     From these considerations we see how important it is for Lutheran
+Sunday-schools to have teachers who "_know of the doctrine, whether
+it be true_;" who are "_rooted and grounded in the faith_;"
+who are "_ready always to give an answer to every man that asketh
+them a reason of the hope that is in them_;" who are "_apt to
+teach_."
+
+     A teacher who does not understand and appreciate the Lutheran
+doctrine of baptism is out of place in a Lutheran Sunday-school. It is
+certainly not desirable to have the child instructed at home that it
+was given to Christ in baptism, received and owned by Him and belongs
+to Him, and then have the Sunday-school teacher teach it that until it
+experiences some remarkable change, which the teacher cannot at all
+explain, it belongs not to Christ, but to the unconverted world. The
+teaching of the pulpit, the catechetical class, the home and the
+Sunday-school, ought certainly to be in perfect harmony--especially so
+on the vital point of the personal relation of the child to the
+Saviour and His salvation. To have clashing and contradictory
+instruction is a sure way to sow the seeds of doubt and skepticism.
+
+     We must have sound instruction and influence in the
+Sunday-school, and to this end we must have sound and clear helps and
+equipments for teacher and pupil. The worship of the school, the
+singing, the opening and closing exercises, must all be in harmony
+with this great fundamental idea of feeding those who are already
+Christ's lambs.
+
+
+
+
+                            CHAPTER VIII.
+
+         THE SUNDAY-SCHOOL--ITS RELATION TO THOSE IN COVENANT
+                  RELATIONSHIP WITH CHRIST, AND ALSO
+                   TO THE UNBAPTIZED AND WANDERING.
+
+     We are still speaking of the dealing of the Sunday-school with
+the baptized children of Christian parents. We have seen how important
+it is that the Sunday-school work in harmony with the pastor and the
+parent. We have seen that, to this end, it is especially important
+that the instruction of the teacher be in harmony with the doctrine of
+our Church on baptismal Grace, and the keeping of the baptismal
+covenant.
+
+     Here, however, we meet with a practical difficulty. Too many of
+our teachers are not clear themselves on this subject. Their own early
+instruction may have been imperfect. Their whole environment has been
+unfavorable to rooting and grounding them in this faith, once
+delivered to the saints. This old-fashioned faith, as we have seen,
+has become unpopular with the masses even of professing Christians.
+The whole current of the religionism of the day is against it. In many
+localities and circles, to profess this faith is to invite ridicule
+and opposition. The Lutheran Church in this matter, as in others, is
+behind the age, because the age is away ahead of Christ and the
+Apostles, the Church Fathers and Reformers.
+
+     What wonder then that in many places, our members, on whom we
+must depend for teachers, have unconsciously drifted away from the old
+landmarks, and are altogether at sea as to God's means and methods of
+Grace, especially with the children?
+
+     It is, therefore, a matter of the gravest importance that our
+Church place in the hands of her willing but inexperienced teachers
+such plain, practical and full helps and equipments as will enable
+them to be safe and successful instructors in our Sunday-schools. Our
+good teachers are always willing to learn. They need to be and want to
+be first taught. They need clear, sound exposition, illustration and
+application of every lesson for themselves, before they can
+successfully teach others. They need to be shown in every lesson, how
+the divine Word everywhere sets forth the precious doctrines of our
+Church. They need to be shown over and over again, how these doctrines
+are to be impressed and applied to the heart, conscience, and life of
+the pupil; and how the truth is to be so instilled that it may, by
+means of every lesson, awaken and deepen a sense of sinfulness, and
+repentance therefor, and beget and increase faith and love for the
+dear Saviour. Every lesson that does not make sin more hateful and
+Christ more precious, is in so far, a failure.
+
+     From what we have learned in the last chapter, a Lutheran
+Sunday-school cannot safely use the literature, whether lesson leaves,
+lesson helps, or hymns, of others. And this simply because their
+sentiment is not only at variance with, but openly hostile to our
+faith. It is therefore even more important for our Church than for any
+other, to furnish all the necessary equipments for good, sound, live
+Sunday-schools. Our equipments ought to aim to become more and more
+superior to all others. The Church should strive to constantly improve
+them until they become so desirable and attractive that no Lutheran
+school would think of exchanging them for any others.
+
+     We hope to see the day when our Church will lead in all these
+practical enterprises, even as she has led and still leads in the
+sphere of sound doctrine. But we digress.
+
+     In these two chapters on Sunday-school work, we have thus far
+spoken only of the relation of the school, to the baptized children of
+Christian parents. A Sunday-school has, however, by no means fulfilled
+its mission by looking only after those who are already lambs of the
+flock. A Sunday-school, like a congregation, to be true to itself and
+its divine Master, must be a missionary institution. In every
+community there are lambs who have never been in the flock of the Good
+Shepherd, or have already wandered astray. There are children who have
+never been either baptized, or instructed in heavenly things at home.
+Or, if baptized, they have been permitted to grow up afterwards as
+wild as heathen children. Yes, even in the homes of members of our
+Church, there are children, whether baptized or not, who are thus
+growing up utterly neglected. If baptized, they don't even know it.
+Much less do they know the significance of their baptism.
+
+     It is the mission of the Sunday-school to gather in these
+destitute ones, from the street, and from their Christless homes. The
+Sunday-school must become a spiritual home for them. The earnest
+teacher can and ought to find out who of his pupils belong to this
+class, and apply to such the needed instruction and exhortation. In
+_their_ case it is truly the object of the Sunday-school to lead them
+to Jesus, to labor for their conversion, to Christianize them. This,
+as a matter of course, also applies to those, even from Christian
+homes, who were baptized, and perhaps also, to some extent, instructed
+in divine things, but who have gone astray, and thus fallen from their
+baptismal covenant. All such, who are not at present in covenant
+relationship with Christ, who are turned away from Christ, must be
+turned back, _i.e._, converted.
+
+     Now this difficult work, this great change, can be accomplished
+only through the power of God's Word. "_The law of the Lord is
+perfect, converting the soul._" "_The Gospel of Christ is the power of
+God unto salvation._" The words of Christ, "_they are spirit and
+they are life_." If sinners, whether young or old, are to be
+reclaimed for Christ, it must be through that Word which "_is
+quick_"--_i.e._, full of life--"_and powerful and sharper
+than any two-edged sword_."
+
+     Let the Sunday-school teacher depend on nothing else than this
+Word of God. It is always accompanied by the Spirit of God. It is the
+living seed of the new life. Let it be used prayerfully. Let it be
+taught carefully. Let it be taught clearly. Let it be impressed and
+applied to heart, and conscience, and life. Drive it home personally
+and individually to the impenitent pupil. See him by himself, visit
+him in his home, teach him in his class. Cease not your prayers and
+your efforts till the Word so lodge and fasten itself in the mind and
+conscience that it makes him realize his own sinfulness and need of a
+Saviour, and also that Saviour's readiness to save. This is God's way
+of salvation. This is the Way of Salvation in the Lutheran Church. The
+Sunday-school teacher who follows this way will win souls. The
+impenitent sinners of his class will be brought to repentance toward
+God, and faith in our Lord Jesus Christ: or in one word, they will be
+converted; whilst those who are already Christ's will _grow in Grace
+and in the knowledge of our Lord and Saviour Jesus Christ_.
+
+
+
+
+                             CHAPTER IX.
+
+                            CATECHISATION.
+
+     We have spoken of the importance and benefits of home training
+and instruction. We endeavored to show that Christian parents are
+under the most solemn obligation to instruct their children in the
+truth of God's Word. We also endeavored to show that, in order to give
+their children a clear understanding of the saving truths of the
+Bible, they could do no better than to diligently teach them Luther's
+Small Catechism; that this was really Luther's idea and purpose when
+he wrote that excellent little religious manual; that the first
+catechetical class ought indeed to be in the family, with father and
+mother as teachers;--that this home class ought to be carried on so
+long and so persistently, that in it the children would become
+perfectly familiar with the contents of the book; so familiar indeed,
+that they would know all the parts that Luther wrote perfectly by
+heart. Luther's Small Cathechism, _i.e._, the parts that Luther wrote
+himself, is really quite a small book. By giving only a little time
+and attention to it each week, the parents could easily, in a few
+years, have all their children know it as perfectly as they know their
+multiplication table. And such ought to be the case.
+
+     After these beginnings have thus been made, and while the home
+instruction is still going on, the work of the Sunday-school teacher
+comes in as a help to the home class. In every Sunday-school class
+there ought to be, with each lesson, some instruction in the
+Catechism. To this end each teacher, in a Lutheran Sunday-school,
+ought to be familiarly at home in this most important text-book. The
+teacher should endeavor so to teach these lessons, that the pupil
+would learn to love and appreciate the Catechism more and more. Thus,
+the school ought to be a helper to the home. And thus, home and school
+together, working in harmony for the same end, would prepare the
+children for the pastor's catechetical class.
+
+     If this good old-fashioned custom were kept up in all our
+households and schools, then would the pastor's catechetical class be
+more of a pleasure and a profit to himself and his catechumens. It
+would then be the pastor's part, as it should be, to review the
+contents with his class, and thus to find how well the preparatory
+work had been done. Then could he devote his time and energy to what
+is really the pastor's part of the work, viz., to explain and set
+forth clearly the meaning of the Catechism, and show how it all
+applies to the heart and life of every one.
+
+     It is not at all the pastor's place, and it should never be
+expected of him, to act the school-master, to see to and oversee the
+memorizing of the answers. It is his office to expound and apply the
+truth, to make the doctrines clear to the minds of the learners, and
+to show how they are all related to the individual life.
+
+     But, alas, how little is this understood or practiced! How many
+parents, who call themselves Christians, and Lutherans, seem to think
+that they have nothing to do in this whole matter! They seem to think
+that if they send their children once a week, for a few months, to the
+pastor's class, they have done their whole duty. They do not so much
+as help and encourage the children to learn the lessons that the
+pastor assigns. And thus does this part of the pastor's work, which
+ought to be among the most delightful of all his duties, become
+wearisome to the flesh and vexatious to the spirit. Scarcely anywhere
+else in all his duties does a pastor feel so helpless and hopeless and
+discouraged, as when standing week after week before a class of young
+people who have such poor instructors at home.
+
+     Christian parents, if you desire your sons and your daughters to
+become steadfast and useful members of the Church of Christ, see to it
+that you do your part in their religious instruction. Insist on it,
+and even use your parental authority, if necessary, that your children
+learn the Catechism and regularly attend the pastor's instructions.
+
+     We believe that the trouble in this matter lies largely in the
+fact that catechisation has become unpopular in our fast age. It is
+looked upon as a mark of old-fogyism, if not as an evidence of the
+absence of "spiritual religion!" The new measures and methods of
+modern revivals are more acceptable to the fickle multitude. They seem
+to point out a shorter route and quicker time to heaven. As a boy once
+said to the writer: "I don't want to belong to your church, because I
+would have to study the Catechism all winter, and down at the other
+church I can 'get through' in one night." That boy expressed about as
+clearly and tersely as could well be done, the popular sentiment of
+the day.
+
+     Yielding to this popular sentiment, many churches, that once
+adhered strictly and firmly to the catechetical method, having either
+dropped it entirely or are gradually giving it up. And in order to
+clothe their spiritual cowardliness and laziness in a pious garb, they
+say: "The Bible is enough for us." "We don't need any man-made
+Catechisms." "It is all wrong anyhow to place a human book on a level
+with or above the Bible." "We and our children want our religion from
+the Spirit of God, and not from a Church Catechism," etc., etc.
+
+     Do such people know what they are talking about, or do they
+sometimes use these pious phrases to quiet a guilty conscience? Do
+they know what a Catechism is?
+
+     Look at it for a moment. What is the nature and object of
+Luther's Small Catechism? Is it in the nature of a substitute for the
+Bible? Does it purpose to set aside the Bible? We can scarcely muster
+patience enough to write such questions. No! No!
+
+     Any child that can read this little book knows better. The
+plainest reader cannot fail to see that it is intended as a
+_help_ to understand the Bible. Its purpose clearly is to awaken
+and develop in the reader or learner a more intelligent appreciation
+and love for the Bible. It contains nothing but Bible truths. Its
+design is simply this: To summarize and systematize the most important
+truths and doctrines of the divine Word. To so arrange and group them
+that even a child may learn what the Bible teaches as to creation,
+sin, salvation, and the means whereby it may be attained.
+
+     We have the assurance, also--and we believe that history and
+observation will bear out the statement--that those who appreciate and
+have studied a sound scriptural Catechism most thoroughly, appreciate,
+understand, love and live their Bibles most.
+
+     Of the contents, arrangement and intrinsic value of Luther's
+Small Catechism, we will speak in the next chapter.
+
+
+
+
+                              CHAPTER X.
+
+               CONTENTS, ARRANGEMENT AND EXCELLENCE OF
+                      LUTHER'S SMALL CATECHISM.
+
+     We have spoken of Luther's Small Catechism as a help with which
+to lay hold of and understand the most important truths of the Bible.
+These fundamental truths are taken from the Scriptures, and are so
+grouped, arranged and explained that the learner can easily grasp and
+understand them. That some of the truths contained in the Bible are of
+greater importance than others will scarcely be denied.
+
+     It is certainly more important that the child should know and
+understand the Ten Commandments, than that it should be familiar with
+all the details of the ceremonial law. Certainly better to be familiar
+with the Apostles' Creed, than to know all about the building of the
+Temple. Better be able to repeat and understand the Lord's Prayer,
+than to have a clear knowledge of the elaborate ritual of the Temple
+service. Better understand the meaning of Christ's two Sacraments than
+to be able to tell all about the great feasts of the Jews.
+
+     If any one can know all these other matters also, so much the
+better. The Catechism will certainly be a help instead of a hindrance
+to this end. But if all cannot be learned--at least not at once--let
+the most important be taught first. And for this we have a Catechism.
+
+     Look at its contents. It is divided into five parts. Each
+division treats of a separate subject. The first contains the Ten
+Commandments, with a brief yet full explanation of each Commandment.
+The second part has the three articles of the Apostles' Creed, with a
+clear and most beautiful explanation of each one. The third is the
+Lord's Prayer, its introduction, the seven petitions, and the
+conclusion; with a terse, though comprehensive explanation of each
+sentence. The fourth and fifth parts treat similarly of the two
+sacraments, Baptism and the Lord's Supper.
+
+     Here then we have, in a brief space, the most important teachings
+of the whole Bible systematically arranged and clearly explained. Of
+these contents and their arrangement, Luther himself says:
+
+     "This Catechism is truly the Bible of the laity (or common
+people), wherein is contained the entire doctrine necessary to be
+known by every Christian for salvation. Here we have first the Ten
+Commandments of God, the doctrine of doctrines, by which the will of
+God is known, what God would have us to do and what is wanting in us.
+
+     "Secondly: The Apostles' Creed, the history of histories, or the
+highest history, wherein are delivered to us the wonderful works of
+God from the beginning, how we and all creatures are created by God,
+how all are redeemed by the Son of God, how we are also received and
+sanctified by the Holy Ghost, and collected together to a people of
+God, and have the remission of sins and everlasting salvation.
+
+     "Thirdly: The Lord's Prayer, the prayer of prayers, the highest
+prayer which the highest Master taught, wherein are included all
+temporal and spiritual blessings, and the strongest comforts in all
+temptations and troubles, and in the hour of death.
+
+     "Fourthly: The blessed Sacraments, the ceremonies of ceremonies,
+which God himself has instituted and ordained, and therein assured us
+of his Grace."
+
+     John Arndt, in a sermon on the Catechism, says: "The Catechism is
+a brief instruction in the Christian religion, and includes in itself
+the doctrine of the Law of God, Christian Faith, the Lord's Prayer,
+the institutions of Holy Baptism and of the Lord's Supper, which five
+parts are an epitome and kernel of the entire Holy Scriptures, for
+which reason it is called a 'Little Bible.'"
+
+     Dr. Seiss, in his Ecclesia Lutherana, says: "It is the completest
+summary of the contents of the Bible ever given in the same number of
+words. It gave to the reviving Church a text-book for the presentation
+of the truth as it is in Jesus to the school, lecture-room and
+pulpit."
+
+     The sainted Dr. Krauth says: "The Catechism is a thread through
+the labyrinth of divine wonders. Persons often get confused, but if
+they will hold on to this Catechism it will lead them through without
+being lost. It is often called the 'Little Bible' and 'the Bible of
+the laity' because it presents the plain and simple doctrines of the
+Holy Book in its own words. Pearls strung are easily carried, unstrung
+they are easily lost. The Catechism is a string of Bible Pearls. The
+order of arrangement is the historical--the Law, Faith, Prayer,
+Sacrament of Baptism, and all crowned with the Lord's Supper--just as
+God worked them out and fixed them in history."
+
+     Thus we might go on quoting page after page of words of
+admiration and praise, from the greatest minds in our and other
+Churches, of the contents and arrangement of this little book. Neither
+can we charge these writers with extravagance in their utterances. For
+the more we examine and study the pages of this little book, the more
+we are convinced that it is unique and most admirable in its matter
+and plan.
+
+     Let each one look for a moment at himself, and then from himself
+into this little book.
+
+     I come into this world ignorant, yet full of presentiments and
+questions. I learn my first vague lesson about myself and God. I
+naturally ask: For what purpose has God put me here? What does He wish
+me to do? The Catechism answers: To do His will, to keep His
+commandments. Here they are, and this is what they mean. I study them,
+and the more I study them, the more am I convinced that I never did
+and never can perfectly keep this law.
+
+     I ask again: What shall I do? My Catechism tells me I must have
+faith. I must believe. But what shall I believe? Answer: This summary
+of truth called the Apostles' Creed. It tells me of my Creator--His
+work and providence, and His gift of a Redeemer. It tells me of that
+Redeemer and His redemption; of the gift of the Spirit, and His
+application of redemption. It not only tells me what to believe, but
+in the very telling it offers me help to believe.
+
+     But I am still weak and more or less perplexed. Whither shall I
+go for more strength and Grace? My Catechism furnishes the answer: Go
+to the great Triune God. Ask Him in prayer. Here is a model. It will
+teach you how to pray.
+
+     I learn what it is to pray. But again I ask: How do I know that
+God will hear my prayer? Is He interested in me personally? Has He any
+other means besides His written Word to assure me of His love and to
+give me, in answer to my prayers, more strength to believe Him and
+love Him?
+
+     My Catechism points me to my baptism. It teaches me what it
+means, and how that in it I have God's own pledge that He is my
+Father, and that I am His child. Here then is a fountain to which I
+can return again and again when weak and perplexed.
+
+     Further, my Catechism teaches me concerning my Saviour's last
+legacy of love before His death for me, His Holy Supper. In it He
+holds out to me and gives to me, personally and individually, Himself
+and all His heavenly Grace.
+
+     Thus does this little Catechism meet me in my perplexity, take me
+by the hand, and lead me through the labyrinth of the wonders of
+Grace. Thus does it tell me what I am, what I need, and where and how
+to get what I need. It takes me to the wells of salvation. It draws
+from them living water. It holds it to my parched lips. It gathers the
+precious manna of the Word, and feeds me when I am faint and weary.
+
+     Such is Luther's Small Catechism. Is it any wonder that we love
+it? Is it any wonder that we count the study of it a part of the Way
+of Salvation in the Lutheran Church?
+
+     We have something yet to say on the manner of teaching it and the
+results of faithful teaching and learning.
+
+
+
+
+                             CHAPTER XI.
+
+           MANNER AND OBJECT OF TEACHING LUTHER'S CATECHISM
+
+     We have spoken of the importance of catechisation. We have seen
+that Luther's Small Catechism is indeed a priceless Bible manual. It
+sets before us, in matchless order, God's plan of salvation. It is so
+full and yet so brief, so doctrinal and yet so warm and hearty. "The
+only Catechism," says Dr. Loehe, "that can be prayed." "It may be
+bought for sixpence," says Dr. Jonas, "but six thousand worlds could
+not pay for it."
+
+     No wonder that no book outside of the Bible has been translated
+into so many languages, or circulated so widely. Thirty-seven years
+after its publication one hundred thousand copies were in circulation.
+The first book translated into any of the dialects of the American
+Indian, it was from its pages that the red man read his first lessons
+concerning the true God, and his own relations to that God. At the
+present day it is taught in ten different languages in our own land.
+
+     And yet how sadly neglected and abused, even by those who bear
+its author's name! It is neglected, if not entirely ignored, in
+countless Lutheran homes and Sunday-schools. It is even neglected by
+many so-called Lutheran pastors. They set at naught the testimony of
+nearly four centuries. They set their own opinions above the testimony
+of the wisest, as well as the most deeply spiritual and consecrated
+witnesses of their own Church. They prefer the baseless, shallow,
+short-cut methods of this superficial age. Some of them have even
+joined in the cry of the fanatic, and called all catechisation in the
+Church dead formalism! Fortunately, their number is growing rapidly
+less, and many, who were for a while carried away with the tide of new
+measures, are asking for and returning to the good and tried old ways.
+
+     Not only is this Catechism neglected, but it is and has been much
+abused. Abused, not only by its enemies, who have said hard things
+against it, but it has been and still is abused, like all good things,
+by its professed friends. And doubtless it is the abuse by its friends
+that is largely responsible for the neglect and contempt into which it
+has sometimes fallen. Thus in the family, it is still too often taught
+as a mere task. The home teacher often has no higher aim than that the
+children should learn it by rote--learn to rattle it off like the
+multiplication table, or the rules of grammar.
+
+     Worse than this, it has often been used as an instrument of
+punishment. A child has done something wrong. It is angrily told that
+for this it must learn a page or two of the Catechism! The task is
+sullenly learned and sullenly recited; and the Catechism is hated
+worse than the sin committed. Then too, it is slurred over in the
+Sunday-schools, without an earnest word of explanation or application.
+The learner does not realize that it is meant to change the heart and
+influence the life.
+
+     This same sad mistake is also made by many pastors in the
+catechetical class. Strange as it may seem, this mistake is most
+commonly made by those very pastors who profess to be the warmest
+friends of and the most zealous insisters on the catechisation of
+every lamb in the flock. Thus we find not a few pastors who catechise
+their classes after the schoolmaster fashion. They go through the
+exercise in a perfunctory, formal manner. They insist on the letter of
+the text, and are satisfied if their pupils know the lessons well by
+rote! To urge on the dull and lazy pupil they will scold and rage, and
+even use the rod! The Catechism becomes a sort of text-book. The
+pupils get out of it a certain amount of head knowledge. There are so
+many answers and so many proof-texts that must be committed to memory.
+And when all this is well gotten and recited by rote, the teacher is
+satisfied, the pupil is praised, imagines that he has gotten all the
+good out of that book, and is glad he is done with it!
+
+     Now we would not for a moment depreciate the memorizing of the
+Catechism. It is of the most vital importance, and cannot be too
+strongly urged. What we object to--and we cannot object too
+strenuously--is the idea that head knowledge is enough! There must of
+course be head knowledge. The memory should store up all the precious
+pearls of God's truth that are found in the Catechism. The mind must
+grasp these truths and understand their meaning and their relation to
+one another. But if it stops here, it is not yet a knowledge that
+maketh wise unto salvation. In spiritual matters the enlightening or
+instructing of the intellect is not the end aimed at, but only a means
+to an end. The end aimed at must always be the renewal of the heart.
+The heart must be reached through the understanding. To know
+_about_ Christ is not life eternal. I must know about Him before
+I can know Him. But I might know all about Him, be perfectly clear as
+to His person and His work, and stop there, without ever knowing Him
+as heart only can know heart, as _my_ personal Saviour and loving
+friend, _my_ Lord and _my_ God.
+
+     Here, we fear, many ministers make a sad mistake. They are too
+easily satisfied with a mere outward knowledge of the truth. They
+forget that even if it were possible to "_understand all mystery and
+all knowledge_"--intellectually--and not have charity, _i.e._, deep,
+fervent, glowing _love_ to God in Christ, springing from a truly
+penitent and believing heart, it would profit nothing. The true aim
+and end of all catechetical instruction in the Sunday-school, in the
+family, and especially in the pastor's class, should ever be a
+penitent, believing and loving heart in each catechumen.
+
+     We have, in a former chapter, shown the duty of the Sunday-school
+teacher in this matter. The pastor should likewise use all diligence
+to find out in whom, among his catechumens, the germs of the divine
+life, implanted in baptism, have been kept alive, and in whom they are
+dormant. Where the divine life, given in holy baptism has been
+fostered and cherished--where there has been an uninterrupted
+enjoyment of baptismal Grace, more or less clear and conscious--there
+it is the pastor's privilege to give clearer views of truth and Grace,
+to lead into a more intelligent and hearty fellowship with the
+Redeemer, to deepen penitence and strengthen faith through the
+quickening truth of God's word.
+
+     Where, on the other hand, the seeds of baptismal Grace have been
+neglected, where the germs of the new life lie dormant or asleep, or
+where there never has been any implanting of Grace through Word or
+Sacrament--in short, where there are no pulsations, no manifestations
+of the new life, there the pastor has a different duty. He must
+endeavor to so bring the acquired truth to bear on the conscience and
+heart, as to awaken and bring about a sense of sin, a genuine sorrow
+therefor, a hatred thereof, a longing for deliverance, a turning to
+Christ and a laying hold on Him as the only help and hope.
+
+     Thus the one great aim and object of the conscientious pastor,
+with each impenitent catechumen, is to awaken and bring about genuine,
+heartfelt penitence and a true, trusting, clinging faith. In one word,
+he must labor for that catechumen's conversion. Only those of whom
+there is evidence that they are in a converged state should be
+admitted to confirmation.
+
+     By this we do not mean, as some do, that each one must be able to
+tell when, and where, and how he was converted. We mean simply this:
+That each one must have in his heart true penitence, _i.e._,
+sorrow for and hatred of sin, and true faith, _i.e._, a
+confiding, trustful embracing of Christ as the only Saviour.
+
+     Whether these elements of the new life have been constantly and
+uninterruptedly developed from Baptism, or whether they have been
+awakened gradually by the Word, is not material. The only important
+question is: Are the elements of the new life now there--even though
+as yet feeble and very imperfect--or, is the person now turned away
+from sin to a Saviour? If so, we consider that person in a converted
+state.
+
+     And this much, we believe, should be demanded of each catechumen
+before he is admitted to the rite of confirmation. And it is largely
+because this has not been demanded as the only true and satisfactory
+result of catechisation, that this important branch of the Church's
+activity has so largely fallen into disrepute. It is doubtless because
+of carelessness on this point that so many fall back after
+confirmation to the world, the flesh and the devil. They did not hold
+fast to their crown because they had no crown.
+
+     Where the Catechism is properly learned, understood and applied,
+the intellect is used as the gateway to the heart. Where the result of
+an enlightened mind is a changed heart, there are intelligent
+believers. They know what it means to be a Christian. They have an
+earnest desire for closer fellowship with Him who has loved them and
+washed them from their sins in His own blood. There is good hope that
+such will be faithful unto death.
+
+
+
+
+                             CHAPTER XII.
+
+                            CONFIRMATION.
+
+     In our studies concerning the methods of Grace, or the
+application of the Salvation purchased by Christ, to the sinful race
+of Adam's children, we necessarily had to begin with the new-born
+child. We noted the first known operations of Grace at the baptismal
+font. We traced the infant through the holy influences received at a
+Christian mother's knee, and in the nurture of a Christian home. We
+followed up through the lessons and influences of the Church's
+nursery, the Sunday-school, and from thence into the pastor's
+catechetical class. We have learned that these are the different
+successive steps in the Way of Salvation. This is God's way in the
+sanctuary. It begins at the baptismal font, where the child is
+received as a member of the Church of Christ; it leads through the
+Church in the house, and through it keeps up a living connection with
+the Church in the sanctuary. It is making disciples in accordance with
+Christ's plain directions, viz, "_baptizing_ them, and _teaching_ them."
+
+     We have also admitted all along that there may be some who will
+go through with this whole process and yet not be disciples of Christ
+at the end. They wilfully resist the operations of divine Grace, and
+cast away the pearl. This class we leave, for the present. We will
+consider them further on.
+
+     We speak now of those who have been made disciples; who have not
+resisted the gracious influences of the Spirit of God, working through
+the sacramental and written Word. Their minds are enlightened; they
+know something of sin and Grace and the bestowal and reception of
+Grace; they have an intelligent understanding of the plan of salvation
+revealed in the Word of God. But this is not all.
+
+     Their hearts also have been drawn ever nearer and closer to their
+dear Saviour; they believe in and love the Lord Jesus Christ; they are
+_ready to give an answer to every man that asks of them a reason of
+the hope that is in them_. In the ardor and fervor of their young
+hearts' devotion they can repeat these beautiful words of their
+catechism and say: "I believe that Jesus Christ, true God, begotten of
+the Father from eternity, and also true man, born of the Virgin Mary,
+is _my_ Lord; who has redeemed _me_, a lost and condemned creature,
+secured and delivered _me_ from all sin, from death, and from the
+power of the devil ... in order that I might be His, live under Him in
+His kingdom and serve Him in everlasting righteousness, innocence and
+blessedness."
+
+     Further, they can joyfully say: "I believe that I cannot by my
+own reason and strength believe in Jesus Christ my Lord, or come to
+Him. But the Holy Ghost has called _me_ through the Gospel,
+enlightened _me_ by His gifts, sanctified and preserved _me_
+in the true faith," etc.
+
+     But this happy faith of their hearts has never been publicly
+professed before men. And yet the word of God demands not only faith
+in the heart, but also confession by the lips. Rom. x. 9-10: "_If
+thou shalt confess with thy mouth the Lord Jesus, and shalt believe in
+thine heart that God hath raised Him from the dead, thou shalt be
+saved. For with the heart man believeth unto righteousness, and with
+the mouth confession is made unto salvation._" Jesus also says,
+Matt. x. 32: "_Whosoever, therefore, shall confess Me before men,
+him will I confess also before my Father which is in heaven._"
+
+     And should any one be ashamed of this public profession and
+refuse to make it, Jesus clearly tells such an one that of him He also
+will be ashamed in the judgment day. The Bible nowhere recognizes a
+secret discipleship. There are no promises to him who does not
+confess.
+
+     If our catechumens would therefore still follow God's Way of
+Salvation he must now also take this step, and publicly confess Jesus
+as his Lord and Redeemer and himself as His disciple. And for this
+there is no time so appropriate as when he desires to be numbered
+among the communicants of the congregation and participate with them
+in the celebration of the Lord's Supper.
+
+     For this also our Church has made fitting arrangement. It is done
+at, or is rather a part of, the impressive ceremony of confirmation.
+Who has not witnessed this beautiful and touching rite? And what could
+be more interesting or impressive than to see a company of young
+hearts encircling the altar of Christ, confessing their faith, and
+bowing the knee to their Saviour amid the prayers and benedictions of
+the Church? This is confirmation.
+
+     The catechumen has been examined by the pastor as to his fitness
+for this important step. The pastor has found that he possesses an
+intelligent understanding of the doctrines taught in the Catechism,
+and that the experience of his heart bears witness to their truth and
+power. On this account he is adjudged as fit and well prepared to be
+admitted to the holy communion. He now comes of his own accord--not
+because he is old enough, or knows enough, or because father, mother,
+or pastor wants him to--before the altar of Christ. There, in the
+presence of the assembled congregation and the all-seeing God, his
+lips confess the faith of his heart, the faith into which he was
+baptized as a child: He now voluntarily takes upon himself the vows
+and promises that parents or sponsors took for him at baptism. He
+receives an earnest admonition from his pastor to hold fast that which
+he has and be faithful unto death. The whole congregation, together
+with the pastor, lift their hearts in earnest intercessory prayer to
+God for His continuous blessing and protection on the young confessor;
+and, the catechumen kneeling at the altar, the pastor directs the
+intercessions of the Church to each kneeling one in turn, by laying
+his hands on him and offering up for him a fervent petition in
+inspired words.
+
+     This is the simple and appropriate ceremony we call confirmation.
+We claim for it no magical powers. It is not a sacrament. It adds
+nothing to the sacrament of baptism, for that is complete in itself.
+There is no conferring of Grace by the pastor's hands, but simply a
+directing of the Church's prayers to the individual.
+
+     The confirming, strengthening and establishing of--the catechumen
+in Grace, is effected primarily alone through Christ's own means of
+Grace, viz.: the Word and the Sacraments. The Word has been applied to
+mind and heart all along from tenderest childhood. It is now brought
+home in the review and admonition of the pastor, amid specially solemn
+surroundings. The previous administering of baptism, and the perpetual
+efficacy of that sacrament, are now vividly recalled and impressed.
+And this unusually impressive application of the power of Word and
+Sacrament confirms and strengthens the divine life in the catechumen.
+Thus the means of Grace do the confirming, or rather the Holy Spirit
+through these means. Instrumentally also the pastor may be said to
+confirm, since he, as Christ's ambassador or agent, applies His means
+of Grace.
+
+     In still another, though inferior sense, the catechumen confirms.
+He receives the offered means of Grace, assents to their truth and
+efficacy, obtains divine virtue and strength through them, and with
+this imparted strength lays hold on Christ, draws nearer to Him, is
+united to Him as the branch to the vine, and thus confirms and
+establishes the covenant and bond that unites him to his Saviour.
+
+     We do not claim for the rite of confirmation a "_thus saith the
+Lord_." We do not claim that it possesses sacramental efficacy, or
+that it is absolutely essential to salvation. We do claim, however,
+that there is nothing unevangelical or anti-scriptural in this
+ceremony. On the contrary, we believe it is in perfect harmony with
+the whole tenor and spirit of the Gospel. If we cannot trace it to
+apostolic usage, we can find it in all its essential features in the
+pure age of the Church immediately succeeding the Apostles. In some
+form or other it has been practiced in the Church ever since.
+
+     True, it has often been and is still grossly abused. It has often
+been encumbered and entangled with error and superstition; and
+therefore there have not been wanting radical purists who have not
+only set it aside, but cried it down as Romish and heathenish. The
+more sober and conservative churches have been content to purge it of
+its error and superstition. In its purified form they prize it highly,
+cherish its use, practice it, and find it attended by God's richest
+blessing.
+
+     It is a significant fact also that some of those who were once
+its most bitter opponents are gradually returning to its practice. We
+find, for example, that certain Presbyterian churches confirm large
+classes of catechumens every year.
+
+     Certain Methodist book concerns and publishing houses
+also-publish confirmation certificates, from which we infer that some
+of their churches also must practice this rite. Again, we find in
+certain "pastors' record books," gotten up to suit all denominations,
+columns for reporting the number of confirmations.
+
+     All churches must indeed have some kind of a ceremony for the
+admission of the young among the communicants of the church. And there
+certainly is no more befitting, beautiful and touching ceremony than
+confirmation, as described above and practiced in the Lutheran Church.
+
+
+
+
+                            CHAPTER XIII.
+
+             THE LORD'S SUPPER--PRELIMINARY OBSERVATIONS.
+
+     Our catechumen has now been confirmed. The pastor has given him,
+in the name of the congregation, the right hand of fellowship, and
+also publicly authorized him to join with the congregation in the
+celebration of the Lord's Supper. For the first time, then, the young
+Christian is to partake of this holy sacrament, in order that thereby
+he may be still further strengthened and confirmed in the true faith.
+
+     This sacred institution, also, is a part of God's Way of
+Salvation. It is one of the means of Grace appointed and ordained by
+Christ. It "hath been instituted for the special comfort and
+strengthening of those who humbly confess their sins and who hunger
+and thirst after righteousness."
+
+     It is true that multitudes do not regard it as a means or channel
+of Grace. To them it is only an ancient rite or ceremony, having no
+special significance or blessing connected with it. It is at most a
+symbol, a sign, or representation of something, entirely absent and in
+no way connected with it. If there is any blessing at all attached to
+it, it consists in the pious thoughts, the holy emotions and sacred
+memories, which the communicant tries to bring to it and which are in
+some way deepened by it. At best, it is a memorial of an absent
+Saviour, and in some form a representation of His sufferings and
+death.
+
+     Now if this were all that we could see in the Lord's Supper, we
+would not regard it as a part of God's Way of Salvation. But our
+Church sees much more in it. With her it is indeed an essential and
+integral part of that Way. And since this is another of the few points
+on which the Lutheran Church differs materially from many others, it
+will be well for us to devote some space and time to its study.
+
+     Much has been written on this important subject. We may not have
+anything new to add, but it is well often to recall and re-study the
+old truths, so easily forgotten. Before we consider the nature of this
+sacrament, we will make a few preliminary observations that will help
+us to guard against false views, and to arrive at correct conclusions.
+
+     We observe first, the importance of bearing in mind the _source_
+from which this institution has come. Who is its author? What is the
+nature or character of its origin? Our views of any institution are
+generally more or less influenced by thus considering its origin.
+Whence then did the Church get this ordinance which she has ever so
+conscientiously kept and devoutly celebrated? Did it emanate from the
+wisdom of man? Did some zealous mystic or hermit invent it, because
+forsooth he supposed it would be pleasant and profitable to have such
+an ordinance in the Church? Or did some early Church Council institute
+it, because those earnest fathers in their wisdom deemed it necessary
+that the Church should have such a service? Can it, in short, be
+traced to any _human_ origin? If so, then we can deal with it as with
+any other human institution. We are then at liberty to reason and
+speculate about it. We can apply to it the rules of human science and
+learning. We can test it, measure it, sound it by philosophy, logic,
+and the laws of the mind. Each one then has a right to his own opinion
+about it. Each one can apply to it the favorite test of common sense,
+and draw his own conclusions.
+
+     But now, we know that this is not a human institution. The Church
+has received it from the hands of the Son of God. It was ordained by
+Him who could say, "_All power is given unto Me in heaven and in
+earth_," and, "_In whom dwelt all the fullness of the Godhead
+bodily_;" who even before his birth in human form was called "_the
+Mighty God, the everlasting Father, the Prince of Peace_." When we
+come to deal with an institution of His, we dare never expect to
+fathom or test it by our poor, short-sighted and sin-blinded reason,
+philosophy, science, or common sense. "_For my thoughts are not your
+thoughts, neither are your ways my ways, saith the Lord. For as the
+heavens are higher than the earth, so are my ways higher than your
+ways, and my thoughts than your thoughts._" Whenever, therefore, we
+come to deal with anything that comes from His hands, it is no longer
+of the earth, earthy, and is not subject to earthly laws and human
+rules. His acts, His deeds, His words, belong to the realm of faith,
+and not of reason. Reason must ever be taken captive and made to bow
+before the heavenly things connected, with Him. Or shall we try to
+reason out His human birth, His growth, His nature, His deeds? Shall
+we reason out the feeding of the multitudes with those few barley
+loaves and fishes? No; they came through His hands, and the power of
+those hands we cannot comprehend. We cannot comprehend how that
+afflicted woman could receive virtue, health and life, by touching the
+hem of His garment--a mere fabric of cloth--or how the clay and
+spittle from His hands could open the eyes of one born blind.
+
+     Whenever, therefore, we come to study this ordinance, let us ever
+bear in mind its divine origin. It is _the Lord's_ Supper. This
+precaution will be a safeguard against error, and a help to the truth.
+
+     We notice secondly the _time_ of institution. It was "_in
+the night in which He was betrayed_." That awful night, when the
+clouds of divine wrath were gathered over Him, and were ready to burst
+upon Him; when the accumulated guilt of a sinful race was all to be
+laid on Him, borne by Him as though it were His own, and its
+punishment endured as though He had committed every sin. Then, when
+the strokes of justice were about to fall, our blessed Saviour,
+"_having loved His own, He loved them to the end_." He gathered
+His little band of chosen ones about Him for the last time before His
+crucifixion. He spoke to them His farewell words, uttered His
+high-priestly prayer, instituted and administered to them this holy
+sacrament. All the surroundings conspired to throw round it a halo of
+heavenly mystery. Everything was calculated to impress that little
+band that what He now ordained and made binding on the Church, till He
+would come again, was something more than an empty sign or ceremony.
+Thus the time, the circumstances, and all the surroundings of the
+institution of this holy sacrament, prepare us in advance to believe
+that there must be in it or connected with it some heavenly gift of
+Grace that can be obtained nowhere else.
+
+     We notice thirdly the significant _term_ by which Jesus
+designates this institution. When he administered the cup He said:
+"This cup is the _New Testament_ in my blood." He calls it a
+testament. A testament is a last _will_.
+
+     Jesus was about to go forth to die. Before he departed, He made
+His will. He bequeathes to the Church an inheritance. The legacy that
+He leaves is this sacrament. Before we undertake to study the words of
+the institution, we wish to impress this thought. A will is the last
+place where one would use ambiguous or figurative language. Every
+maker or writer of a will strives to use the clearest and plainest
+words possible. Every precaution is taken that there may be no
+doubtful or difficult expression employed. The aim of the maker is to
+make it so plain that only one meaning can be taken from it.
+
+     Neither is any one permitted to read into it any sense different
+from the clear, plain, literal meaning of the words. Fanciful,
+metaphorical, or far-fetched interpretations are never applied to the
+words of a will. Much less is any one permitted to _change_ the
+words by inserting or substituting other words than those used by the
+maker. Christ's words of institution are the words of His last Will
+and Testament.
+
+     We will consider the _nature_ of the Sacrament of the Lord's
+Supper in the next chapter.
+
+
+
+
+                             CHAPTER XIV.
+
+                    THE LORD'S SUPPER--CONTINUED.
+
+     In the former chapter we made some preliminary observations,
+intended to be helpful, as guards against false conclusions, and as
+guides to a correct understanding of the subject under consideration.
+It is important that we always keep these in mind in our study of the
+doctrine of the Lord's Supper; Let us ever keep before us therefore
+the _Author_ or _Founder_ of this institution, the _time_ and
+_circumstances_ of the institution, and its _testamentary_ character.
+
+     We are now ready to inquire further into the _nature_ and
+_meaning_ of this holy ordinance. And in order to determine this
+we desire to go directly to the law and to the testimony. We want to
+know, first of all: what does the Word of God teach on the subject?
+
+     Before we proceed, however, to note and examine the passages of
+Scripture bearing on the matter, let us recall what we said, as to the
+interpretation of Scripture, in one of the chapters on the Sacrament
+of Baptism. We there stated that our Church has certain plain and safe
+principles of interpretation that are always to guide the searcher
+after the truth of God's word, viz.:
+
+     1. "A passage of Scripture is always to be taken in its plain,
+natural and literal sense, unless there is something in the text
+itself, or in the context, that clearly indicates that it is meant to
+be figurative."
+
+     2. "A passage is never to be torn from its connection, but it is
+to be studied in connection with what goes before and follows after."
+
+     3. "Scripture is to be interpreted by Scripture, the dark
+passages are to be compared with the more clear, bearing on the same
+subject."
+
+     4. "We can never be fully certain that a doctrine is Scriptural
+until we have examined and compared all that the Word says on the
+subject."
+
+     On these principles we wish to examine what the Word teaches as
+to the nature of the Sacrament of the Lord's Supper. We note first the
+accounts of the institution as given by the three Evangelists,
+Matthew, Mark, and Luke. In Matthew xxvi. 26-28, we read, _"Jesus
+took bread and blessed it and brake it, and gave it to the disciples
+and said; 'Take, eat, this is my body.' And he took the cup and gave
+thanks and gave it to, them saying: 'Drink ye all of it. For this is
+My blood of the New Testament, which is shed for many for the
+remission of sins.'"_ With this the accounts in Mark xix. 22-24,
+and in Luke xxii. 19, 20, substantially agree. There is a slight
+variation of the words, but the substance is the same.
+
+     We notice only this difference: Luke adds the words, "_This do
+in remembrance of Me_." On this point let us notice, in passing,
+that St. Luke's was the last written of the three. The Gospels of
+Matthew and Mark had been written and were read and used in the
+churches several years before St. Luke's. And yet the two former do
+not contain the words, "_Do this in remembrance of Me_." Now we
+submit right here, if to _remember_ Christ were all that is in
+this sacrament, or even the chief thing, why did those who wrote the
+first Gospels, and knew that there were no others, leave out these
+words? But we go on.
+
+     Almost thirty years after the time of the institution of this
+sacrament, the great apostle of the Gentiles wrote a letter to the
+Church at Corinth. That Church was made up of a mixed multitude--Jews
+and Gentiles, freemen and slaves. Many of them were neither clear nor
+sound on points of Christian doctrine and practice. In his fatherly
+and affectionate letters to the members of this Church, Paul, among
+other things, gives them instruction concerning this sacrament; and,
+lest some of them might perhaps suppose that he is giving them merely
+his own wisdom and speculation, he takes especial care to disavow
+this: "_For I have received of the Lord that which also I delivered
+unto you, that the Lord Jesus the same night in which he was betrayed,
+took bread_," etc., giving in substance the same words of institution
+as given by the Evangelists (1 Cor. xi. 23, 24, 25).
+
+     After thus giving them the words of institution, Paul goes on to
+instruct them about worthy and unworthy communing. In these
+instructions we cannot help but notice how he takes the real presence
+of Christ's body and blood for granted all the way through. Notice his
+language. Verse 27: _"Whosoever shall eat of this bread and drink of
+this cup of the Lord unworthily, shall be guilty of the body and blood
+of the Lord."_ Verse 29: _"For he that eateth and drinketh
+unworthily, eateth and drinketh damnation to himself, not discerning
+the Lord's body."_ Going back to chapter ten, verse sixteen, we
+find the Apostle giving the doctrine of the Lord's Supper in a few
+words thus: _"The cup of blessing which we bless, is it not the
+communion of the blood of Christ? The bread which we break, is it not
+the communion of the body of Christ?"_
+
+     We have now noted all the passages that speak directly on this
+subject. There are other strong passages that are often quoted in
+defence of the doctrine of the real presence, and which we doubtless
+have a right to use in corroboration of those above quoted. We refer
+to John vi. 53-56: _"Verily, verily, I say unto you, Except ye eat the
+flesh of the Son of Man, and drink His blood, you have no life in you.
+Whoso eateth my flesh and drinketh my blood hath eternal life ... for
+my flesh is meat indeed and my blood is drink indeed. He that eateth
+my flesh and drinketh my blood dwelleth in me, and I in him."_
+
+     As it is a disputed point, however, whether this passage refers
+to the Lord's Supper or not, we are willing to waive it here. We are
+content to take those passages quoted above, which every one
+acknowledges as referring directly to our subject. These we would have
+the reader carefully examine. Note particularly the language, the
+words employed. In the four accounts given of the institution, three
+by the Evangelists and one by Paul, we have the same clear, plain
+words concerning the bread and wine--words of the last will and
+testament of the Son of God, our Saviour--"_This is my body." "This is
+my blood of the New Testament_;" or "_the New Testament in my blood_."
+Note the language of Paul: _"Guilty of the body and blood of the
+Lord." "Not discerning the Lord's body."_ The cup is called _the
+communion of the blood_, and the bread, _the communion of the body_ of
+Christ. The word communion is made up of two Latin words, _con_ and
+_unio_, meaning union with, or connection with. The marginal reading
+in our family Bibles, as well as in the revised version, is
+"participation in." The plain English of the verse then is, the bread
+is a participation in, or a connection with Christ's body, and the
+wine with His blood.
+
+     We are now ready to take all these passages together, to compare
+them one with another, and to ask, What do they teach? What is the
+Bible doctrine of the Lord's Supper? Is it transubstantiation? Is it
+consubstantiation? Is it that the bread and wine are mere
+representations or memorials of the absent body and blood of Christ?
+Or do these passages teach "That the body and blood of Christ are
+truly present under the form of bread and wine and are communicated to
+those that eat in the Lord's Supper?" (Augsburg Confession, Art. X.)
+
+
+
+
+                             CHAPTER XV.
+
+                    THE LORD'S SUPPER--CONCLUDED.
+
+     We have quoted, noted, collected and compared the words of
+Scripture that speak of the sacrament of the Lord's Supper. We now
+wish to ask and examine the question: What do these passages taken
+together and compared with one another teach? Or, in other words, what
+is the Bible doctrine of the Lord's Supper?
+
+     Does the Bible teach the doctrine of Transubstantiation, as held
+and confessed by the Roman Catholic Church? If our investigation of
+the teachings of the Holy Scriptures convinces us that they teach
+Transubstantiation, we will be ready to believe and confess that
+doctrine, no matter who else may believe or disbelieve it. What we
+want to know, believe, teach and confess, is the _Bible
+doctrine_.
+
+     What is Transubstantiation? The word means a change of substance.
+The doctrine of the Romish Church is that after the consecration by
+the priest, the bread in the sacrament is changed into the material
+body of Christ, and the wine into His blood--so entirely changed in
+substance and matter, that after the consecration there is no more
+bread or wine there; what was bread has been converted into the flesh
+of Christ, and what was wine has been converted into His blood. Is
+this the doctrine of God's word? Does the Word anywhere tell us that
+the bread and wine are thus changed? Does it call the bread flesh,
+either before or after the consecration? Let us see. "Jesus took
+_bread_." "I will not drink of the _fruit of the vine_." "The _bread_
+which we break." "For as often as ye eat this _bread_ and drink this
+cup." Such is the language of inspiration. Now we ask, if the Holy
+Spirit desired that plain and unprejudiced readers should find the
+doctrine of Transubstantiation in His words, why does He call the
+earthly elements _bread_ and _wine_ before, during and after the
+consecration Why does He not say, "as often as ye eat this flesh and
+drink this blood?" Evidently because the bread is, and remains plain,
+natural bread, and so with the wine. There is no change in the
+component elements, in the nature, matter, or substance of either.
+Transubstantiation is not the doctrine of God's word; neither was it
+the doctrine of the early Church. It is one of the human inventions
+and corruptions of the Church of Rome.
+
+     Do then these words of Scripture teach the doctrine of
+Consubstantiation? There are persons who talk a great deal about
+Consubstantiation, and yet they know not what it means. What is it? It
+is a mingling or fusing together of two different elements or
+substances, so that the two combine into a third. A familiar example,
+often given, is the fusing or melting together of copper and zinc
+until they unite and form brass. Applied to the sacrament of the
+altar, the doctrine of Consubstantiation would teach that the flesh
+and blood of Christ are physically or materially mingled and combined
+with the bread and wine; so that what the communicant receives is
+neither plain, real bread, nor real flesh, but a gross mixture of
+the two.
+
+     Again we ask, is this the teaching of the Word? The very same
+proofs that convince us that the divine Word does not teach
+Transubstantiation, also convince us that it does not teach
+Consubstantiation. The simple fact that the earthly elements are
+called _bread_ and _the fruit of the vine_, before, during and after
+consecration, satisfies us that they remain plain, simple bread and
+wine, without physical change or admixture. Consubstantiation is not
+the teaching of the Word; neither is it, nor has it ever been, the
+teaching of the Lutheran Church. It often has been, and is still
+called the Lutheran doctrine of the Lord's Supper, but it is found in
+none of her confessions. It was never taught by a single recognized
+theologian of our Church. One and all, they have repudiated it and
+repudiate it still. The question then is still unanswered What is the
+doctrine of the divine Word?
+
+     There are many who have a ready and easy answer as to this
+doctrine. They say it is only a Church ceremony, one of the old,
+solemn rites by which Church members are distinguished from outsiders.
+There is indeed no special significance or Grace connected with it.
+There is really nothing in it but bread and wine. There is no presence
+of Christ at all in this sacrament in any way different from His
+general presence. The bread represents or signifies, is a sign, or
+symbol, or emblem of Christ's body, and the wine of His blood. The
+communicant receives nothing but bread and wine, and while he partakes
+of these he remembers Christ's sufferings and death. Whatever special
+benefit he is to derive from this sacrament he must first put into it,
+by bringing to it pious thoughts, good feelings, deep emotions, tender
+memories, and a faith that swings itself aloft and holds communion
+with Christ far off in heaven.
+
+     This is about the current, popular view of this subject as held
+and taught in nearly all the Protestant Churches of to-day, outside of
+the Lutheran Church. As a natural consequence of this superficial
+view, the whole matter is treated very lightly. There is little, if
+any, solemn, searching preparation. In many places there is no formal
+consecration of the elements. The table is thrown open to any one who
+desires to commune. There are no regulations, no guards, no
+disciplinary tests, connected with it. Even unbaptized persons, and
+persons who have never made a public profession of faith, are often
+permitted to commune. But we digress.
+
+     We return to the question: Is the view just noticed in harmony
+with and based on the Word? Let us see. If there is nothing on the
+altar but bread and wine, why does Christ say, "This is _My body ...
+My blood_?" Why not say, This is bread, this is wine? If Christ wanted
+us to understand that the bread and wine merely represent or are
+emblems of His body and blood, why did He not say so? Did He not know
+how to use language? Did He use dark or misleading words in His last
+Will and Testament? Why does Paul, in speaking of worthy and unworthy
+communing, speak of the body of Christ as present, as a matter of
+course? Was he inspired to misunderstand Christ and lead plain readers
+astray? If there is nothing more in the sacrament than to remember
+Christ, why--as already noticed--did not the writers of the first two
+Gospels put in the words, "_Do this in remembrance of Me_?" Or why did
+not Christ plainly say, "Take, eat this bread, which represents My
+body, in remembrance of Me?" Clearly, the doctrine in question is not
+based on the words of Scripture. It cannot be supported by Scripture.
+Neither do its defenders attempt to support it by the passages that
+clearly speak of this sacrament. If they try to bring in any Scripture
+proof, they quote passages that have nothing to do with the subject.
+They draw their proofs and supports principally from reason and
+philosophy.
+
+     Surely a doctrine that changes the words of the institution,
+wrests and twists them out of their natural sense, and does violence
+to all sound rules of interpretation that must bolster itself up by
+the very same methods of interpretation that are used to disprove the
+divinity of Christ, the resurrection of the body, and the eternity of
+future punishment, is not the doctrine of Christ.
+
+     We have not found the Bible doctrine in any of the views
+examined. Can we find it? Let us see. We are satisfied, from our
+examination of the passages that have to do with our subject, that
+there must be earthly elements present in this sacrament. They are
+bread and wine. They remain so, without physical change or admixture.
+We also find from these passages that there is a real presence of
+heavenly elements. These are the body and blood of Christ. Not indeed
+that body as it was in its state of humiliation, when it was subject
+to weakness, hunger, thirst, pain and death. But that glorified,
+spiritual, resurrection body, in its state of exaltation, inseparably
+joined with the Godhead, and by it rendered everywhere present. And
+this body and divinity, we remark in passing, were already present,
+though veiled, when the God-man walked this earth. Peter and James and
+John caught a glimpse of it on the Mount of Transfiguration. It is of
+this body, and blood, of which Peter says, 1 Peter i. 18, 19, that it
+is _not a corruptible thing_, and of which the Apostle says, Heb. ix.
+12, "_By his own blood he entered in once into the Holy Place_" (that
+is, into heaven), and of which Jesus spoke when He said, "_Take eat,
+this is my body_ ... _this is my blood_."
+
+     Of this body and blood, the Scriptures affirm that they are
+present in the sacrament. The passage which sets forth the _double_
+presence, that of the earthly and heavenly elements, which indeed sums
+up and states the Bible doctrine in a few words, is 1 Cor. x. 16.
+There Paul affirms that the bread is the communion of Christ's _body_,
+not of His Spirit or His influence. If the bread is the communion of,
+participation in, or connection with His body, then bread _and_ body
+must both be present. It takes two things to make a communion. They
+must both be present. It would be absurd to speak of bread as a
+communion of something in no way connected with it.
+
+     As we have already said, the plain sense of the words of this
+passage is, that the bread is a connection with, or a participation in
+Christ's body, and so with the wine; so much so that whoever partakes
+of the one must, in some manner, also become a partaker of the other.
+The bread, therefore, becomes the medium, the vehicle, the conveyance,
+that carries to the communicant the body of Christ, and the wine
+likewise His blood. And this, we repeat, without any gross material
+transmutation or mixing together. The bread and wine are the earthen
+vessels that carry the Heavenly treasures of Christ's body and blood,
+even as the letters and words of the Scriptures convey to the reader
+or hearer the Holy Spirit. This is the clear, plain, Bible doctrine of
+the Lord's Supper. There is nothing gross, carnal, Capernaitish or
+repulsive about it.
+
+     And exactly this is the teaching and doctrine of the Evangelical
+Lutheran Church. Article X., Augsburg Confession, says, "Of the Lord's
+Supper they teach that the true body and blood of Christ are truly
+present, under the form of bread and wine, and are there communicated
+to those that eat in the Lord's Supper." And Luther's Catechism says,
+"The sacrament of the altar is the true body and blood of Jesus
+Christ, under the bread and wine, given unto us Christians to eat and
+drink, as it was instituted by Christ Himself."
+
+     We therefore find that on this point also our dear old Church is
+built impregnably on the foundation of Christ and His Apostles. And
+though she may here differ from all others, she cannot yield one jot
+or tittle without proving false to her Lord and His truth. It is not
+bigotry. It is not prejudice, that makes her cling so tenaciously to
+this doctrine. She knows, as the great Reformer knew, that the very
+foundations are at stake; that if she gives up on this point, and
+changes the Scriptures to suit human reason, she will soon have to
+give up other doctrines, and by and by the rock on which the Church is
+built will be removed, and the gates of hell will prevail.
+
+     And further, if there is any risk of being mistaken--which she,
+however, does not admit--she would rather run that risk, by taking her
+Master at His word, than by changing His word. In childlike confidence
+and trust, she would rather believe too much than not enough. She
+would rather trust her dear Master too far than not far enough. And
+therefore here she stands; she cannot do otherwise. May God help her!
+Amen.
+
+     Others may still say, "This is a hard saying, who can bear it?
+The idea of eating and drinking the body and blood of our Lord offends
+us."
+
+     Well, it also offended the late Henry Ward Beecher, that his
+salvation should depend on the literal shedding of the literal blood
+of Jesus. This idea was repulsive to the great Brooklyn divine. But it
+does not offend us. On the contrary, this same doctrine is to us the
+very heart of the whole Gospel, and is therefore more precious than
+life itself.
+
+     Neither does it offend us that the mother, whose pure and tender
+love to her infant child is an emblem of the divine love to us poor
+sinners, while she presses to her bosom that little one, soothes away
+its frettings and sings away its sobbings, at the same time feeds and
+nourishes that feeble life with her own physical life, giving it
+literally her body and blood. This is no offense to us.
+
+     And why should it offend us that our dear loving Saviour comes so
+close to us, leads us into His banqueting house, where His banner over
+us is love, speaks to us words that are the out-breathings of the
+yearning love of His divine heart, and, at the same time, feeds us
+with His own spiritual and glorified body and blood, and thus makes us
+partakers of the divine nature.
+
+     Instead of being offended, let us rather bow down, and worship,
+and adore, and sing:
+
+     "Lord, at Thy table I behold
+        The wonders of Thy Grace;
+      But most of all admire that I
+        Should find a welcome place."
+
+     "I that am all defiled by sin;
+        A rebel to my God:
+      I that have crucified His Son
+        And trampled on His blood!"
+
+     "What strange surprising Grace is this
+        That such a soul has room;
+      My Saviour takes me by the hand.
+       And kindly bids me come!"
+
+
+
+
+                             CHAPTER XVI.
+
+              THE PREPARATORY SERVICE; SOMETIMES CALLED
+                      THE CONFESSIONAL SERVICE.
+
+     In our examination of the nature and meaning of the Lord's
+Supper, we have found that it is indeed a most important and holy
+Sacrament. It is in fact the most sacred of all the ordinances of the
+Church on earth. There is nothing beyond it--nothing so heavenly, on
+this side heaven, as this Feast. Nowhere else does the believer
+approach so near to heaven as when he stands or kneels, as a
+communicant at this altar, the Holy of Holies in the Church of Christ.
+
+     What a solemn act! To approach this altar, to participate in its
+heavenly mysteries, to become a partaker of the glorified body and
+blood of the Son of God! Surely no one who understands the import of
+this Sacrament, will dare to approach hastily, thoughtlessly, or on
+the impulse of the moment. Surely there must be forethought and
+preparation. Our Church has realized this from the very beginning. She
+has had, and still has, a special service for those who intend to
+commune. Her preparatory service precedes her communion service. And
+we can safely affirm, that no Church has so searching and suitable a
+preparatory service as the Lutheran Church. Where this service is
+properly conducted and entered into by pastor and people, it is not an
+unimportant step in the Way of Salvation.
+
+     Our Church, in this particular also, is purely scriptural. Israel
+of old had seasons of special preparation, previous to special
+manifestations from God. There was a season of special preparation
+before the giving of the Law; also before the receiving of the quails
+and the manna from heaven. There were days of preparation before and
+in connection with the great annual festivals, as well as in
+connection with other great national and religious events. Our Lord,
+Himself, observed a most solemn preparatory service with His disciples
+before He instituted the Last Supper. He not only spoke very
+comforting words to them, but He also plainly pointed out to them
+their sins, _e.g._, their pride, their jealousy, their quarrels,
+their coming defection, the fall of Peter and the treachery of Judas.
+In harmony with all this, Paul directs: _"But let a man examine
+himself, and so let him eat of that bread and drink of that cup."_
+
+     And it is to aid and assist the communicant in this
+self-examination that we have our preparatory service. Its great
+object is to enable the communicant to realize his own sinfulness, to
+deepen in him true penitence and longing for forgiveness, and also to
+aid him in appropriating and rejoicing in the full and free
+forgiveness of Christ. To this end we sing our penitential hymns,
+plead for Grace to know ourselves, our sinfulness, and the fulness of
+Christ's Grace, and hear such searching appeals from the pastor as
+often pain and agonize the heart.
+
+     Then follows, on the part of the whole congregation, a united,
+audible and public confession of sin, of sorrow because of it, of
+earnest desire for forgiveness, of faith in Christ as the divine
+Saviour, and of an earnest purpose to hate and avoid all sin in the
+future. After this public confession in the presence of the pastor and
+of one another, the same confession is repeated, on bended knees,
+directly to God. This two-fold confession--first in the presence of
+the pastor and of one another, and then directly to God--is followed
+by the words of absolution from the pastor.
+
+     In pronouncing the absolution the minister uses the following, or
+words to the same effect: "Almighty God, our heavenly Father, having
+of His great mercy promised the forgiveness of sins to all those who
+with hearty repentance and true faith turn unto Him, and having
+authorized His ministers to declare the same, I pronounce, to all who
+do truly repent and believe on the Lord Jesus Christ, and are
+sincerely determined to amend their ways and lead a godly and pious
+life, the entire forgiveness of all your sins, in the name of the
+Father, and of the Son, and of the Holy Ghost. Amen."
+
+     Then follow a few words in which he assures the impenitent and
+hypocritical that their sins are not forgiven, but will certainly
+bring upon them the fearful wrath of Almighty God, unless they
+speedily repent, turn from their sins, and fly to the Lord Jesus
+Christ for refuge and salvation. This is the closing part of the
+preparatory service, which is called Confession and Absolution.
+
+     Some time ago we were asked, by a minister of another
+denomination, why Lutherans retained and practiced Romish confession,
+and forgiveness by the minister. We gave him our formula for
+Confession and Absolution, and asked him to examine it and point out
+to us wherein it was Romish or unscriptural. After examination he
+handed it back, saying: "I cannot say that it is exactly unscriptural.
+In fact, I can easily see how you can quote Scripture in its defense."
+
+     And so we can. In Matt. xvi. 19, Jesus says to Peter: _"I will
+give unto thee the keys of the kingdom of heaven: and whatsoever thou
+shalt bind on earth shalt be bound in heaven; and whatsoever thou
+shall loose on earth shall be loosed in heaven."_ In Matt. xviii. 18,
+the Saviour gives the same power in the same words to all the
+disciples as representatives of the Christian congregation. In John
+xx. 21-23, He says again to the disciples: _"As my Father hath sent
+me, even so send I you, ... whosesoever sins ye remit, they are
+remitted unto them, and whosesoever sins ye retain, they are
+retained."_
+
+     What do these words of Christ mean? They must mean something.
+They must be of some use. Our Lord certainly does confer some kind of
+authority or power on His Church, which is His Bride. Does He hereby
+give into her hand the keys of His kingdom, and authorize her to
+dispense its treasures? Does she, through her ministry, employ these
+keys, bring forth heavenly treasures, and distribute and withhold them
+among the children of men? To the Church's ministers Christ says, Luke
+x. 16; _"He that heareth you, heareth Me: and he that despiseth you,
+despiseth me."_ One of these ministers, who certainly understood his
+office and its prerogatives, speaking in the name of all true
+ministers of Christ, says, 2 Cor. v. 20: _"Now then we are ambassadors
+for Christ, as though God did beseech you by us, we pray you in
+Christ's stead, be ye reconciled to God."_ If we would see how this
+ambassador exercised his high authority in an individual case, he
+tells us in 2 Cor. ii. 10: _"If I forgave anything, to whom I forgave
+it for your sakes forgave I it, in the person of Christ."_
+
+     If now we take these passages together, we must admit that in
+their plain literal sense; they do teach that Christ, the Head of the
+Church, has _in some sense_ committed to His Church the power to
+remit and retain sins, and that this power is exercised in the Church
+through its ministry.
+
+     In what sense then has a minister power to remit sin? Certainly
+not by any inherent virtue of his own, nor by any power originating in
+his own person. In this sense only God can forgive sin, as all sin is
+committed against Him. But God can _delegate_ that power to
+another, and permit him to use it _in His name_. And this is all
+the power any human being can have in this matter. It would indeed be
+blasphemy for any man to claim that he had power in _himself_ to
+forgive sins. If he can have any power at all, it must be
+_Christ's_ power. He can only use it as a deputy, as an
+ambassador, or as an agent. And this is exactly what the Word teaches.
+The minister is Christ's ambassador. He beseeches and speaks in
+Christ's stead, as though God were speaking by him. Paul forgave the
+penitent Corinthian, not in his own name or by his own authority, but
+"_in the person of Christ_."
+
+     When part of our country was in rebellion, the government sent
+deputies to those who had renounced their allegiance, empowered to
+confer pardon, and reinstate as citizens, all who accepted the
+government's terms of pardon. These agents had no power in themselves,
+but they were authorized to carry the pardoning power of the
+government, and to those who accepted it from them, it was as valid as
+though each one had received a special proclamation of pardon from the
+government. Just so does the pastor, as Christ's ambassador, offer and
+bestow Christ's forgiveness to the penitent and believing sinner. He
+offers this pardon only on the terms laid down by Christ. The means
+through which he conveys this pardon is God's Word. This Word,
+_preaching repentance and remission of sins_, when spoken by the
+minister, is just as effective as when it fell from the lips of Christ
+or His inspired apostles. Whenever he preaches God's Word he does
+nothing else than declare Christ's absolution. It is the Word of God,
+that still remits and retains, that binds and looses.
+
+     The pastor can only _declare_ that Word, but the Word itself does
+effectually work forgiveness to him that rightly receives it. Not only
+can the minister carry this Word of God, this key of the kingdom, this
+power of God unto salvation, and apply it, but any disciple of Christ
+can do so. Dr. Krauth beautifully says: "The whole pastoral work is
+indeed but an extension of the Lutheran idea of Confession and
+Absolution." And Dr. Walther says: "The whole Gospel is nothing but a
+proclamation of the forgiveness of sins, or a publication of the same
+Word to all men on earth, which God Himself confirms in heaven." Dr.
+Seiss somewhere says: "Every time a believer in Christ sits down
+beside a troubled and penitent one, and speaks to such an one Christ's
+precious promises and assurances of forgiveness, he carries out the
+Lutheran or scriptural idea of absolution."
+
+     And even the minister of another denomination, above referred to,
+acknowledged to the writer, that when he found one of his parishioners
+of whom he was convinced that she was a true penitent, despondent on
+account of her sins, he unhesitatingly said to her, "Your sins are
+forgiven by Christ."
+
+     We had intended to still say something about the _public_
+confession of Israel at Mizpeh, 1 Sam. v. 6, and of the multitudes who
+went out to John the Baptist, Matt. viii. 6; also of the _private_
+Confession and Absolution of David and Nathan, 2 Sam. xii. 13. But
+each one can examine these cases for himself. Enough has been said to
+assure us that our Church, in this matter also, is grounded on the
+eternal Word of God, and that she did wisely when, after repudiating
+the blasphemous practices of the Romish confessional, she yet retained
+an evangelical Confession and Absolution.
+
+     When we therefore hear the declaration of absolution from God's
+Word, let us believe it, "even as if it were a voice sounding from
+heaven."
+
+     And therefore the Augsburg Confession, Art. XXV, says that "On
+account of the very great benefit of Absolution, as well as for other
+uses to the conscience, Confession is retained among us."
+
+     Such evangelical Confession and Absolution establishes and
+maintains the true relation that should exist between an evangelical
+pastor and the members of his flock. Instead of a mere preacher, a
+platform orator, he becomes a true spiritual guide, a _curate_
+for the _cure_ of souls. He encourages his members to reveal to
+him their weaknesses, their besetting sins, their doubts and spiritual
+conflicts, in order that he may instruct, direct, comfort and
+strengthen them with the all-sufficient and powerful Word of God.
+
+     And thus, wherever he finds true penitence and faith, however
+weak, he carries out the divine commission which directs him:
+"_Comfort ye, comfort ye my people, saith the Lord, speak ye
+comfortably to_--i.e. speak ye to the heart of--_Jerusalem, and cry
+unto her that her warfare is accomplished, that her iniquity is
+pardoned; for she hath received of the Lord's hand double for all her
+sins_" Is. 40, I, 2.
+
+     "How beauteous are their feet,
+        Who stand on Zion's Hill!
+      Who bring salvation on their tongues,
+        And Words of peace reveal.
+
+     "How charming is their voice!
+        How sweet the tidings are!
+      'Zion behold thy Saviour King;
+        He reigns and triumphs here.'"
+
+
+
+
+                            CHAPTER XVII.
+
+                     THE WORD AS A MEANS OF GRACE
+
+     In the last chapter we learned that the Word of God is the key of
+the kingdom, which key Christ has given to His Church, and that this
+Word, declared by the pastor, does really convey and apply the
+forgiveness of sins to the penitent and believing. Following out this
+idea, we wish now to show that God's Word is the power and effective
+means through which the Holy Spirit operates on the minds and hearts
+of the children of men.
+
+     The popular idea in regard to the use of the Word, seems to be
+that it is intended merely as a book of instruction and a guide--that
+its purpose is merely to tell us about sin and salvation; that like a
+guide-post it points out the way of salvation, and shows the necessity
+of repentance, faith, and holiness. That it tells about the need of
+the Holy Spirit to effect a change of heart, and that further than
+this it affords no help for fallen man. A poor sinner goes to that
+Word. He reads it, or hears it preached. He learns indeed that he is a
+sinner, but he has no deliverance from sin. He learns of Christ's
+redemption, but its benefits are not applied to him. He sees that he
+must repent and believe, but by his own reason and strength he cannot.
+He learns further, that he needs the Holy Spirit to enable him to
+repent and believe, but, according to the current opinion, that Spirit
+is not in the Word, nor effective through it, but operates
+independently of it. The using of the divine Word is at best an
+_occasion_ that the Spirit may use for independent operation. He might
+go from his Bible and from many a sermon and say: "I know I need
+religion--I need the Spirit of God, and I hope at some time the Spirit
+may come to me and bless me with pardon and peace, but I cannot tell
+when or how this may be." According to this popular conception, the
+Holy Spirit might be compared to a dove flying about, and alighting at
+hap-hazard on this one and on that one.
+
+     The Lutheran Church does not so understand the teaching and
+claims of the Word concerning itself. According to her faith the Word
+of God is more than a book of information. It not only tells about sin
+and salvation, but _delivers_ from sin and _confers_ salvation. It not
+only points out the way of life, but it leads, nay more, we might say,
+it carries us into and along that way. It not only instructs
+concerning the need of the Holy Spirit, but it _conveys_ that Spirit
+to the very mind and heart. It is indeed a precious truth, that this
+Word not only tells me what I must do to be saved, but it also
+_enables me to do it_. It is indeed the principal of the means of
+Grace. It is the vehicle and instrument of the Holy Spirit. Through it
+the Holy Spirit works repentance and faith. Through it He regenerates,
+converts, and sanctifies.
+
+     This is the doctrine of the Lutheran Church, concerning the use
+and efficacy of the divine Word. Thus, Luther's Small Catechism,
+Apostles' Creed, Art. III. explanation: "I believe that I cannot by my
+own reason or strength believe in Jesus Christ my Lord, or come to
+Him; but the Holy Spirit hath called me _through the Gospel_,
+enlightened me by His gifts," etc. Thus also Augsburg Confession, Art.
+V.: "For by the Word and Sacraments, as by instruments, the Holy
+Spirit is given; who worketh faith, where and when it pleaseth God,
+_in those that hear the Gospel_," etc.
+
+     Is this the teaching of the Word itself? Let us see. In John vi.
+63, Jesus says: _"The words that I speak unto you, they are spirit and
+they are life."_ In Romans i. 16, Paul says of the Gospel: _"It is the
+power of God unto salvation to every one that believeth."_ Heb. iv.
+12: _"For the word of God is quick_ (living) _and powerful, and
+sharper than any two-edged sword."_ 1 Peter i. 23: _"Born again not of
+corruptible seed, but of incorruptible, by the Word of God, which
+liveth and abideth forever."_ James i. 21: _"Receive with meekness the
+engrafted Word, which is able to save your souls."_ It is clear,
+therefore, that the Word does claim for itself virtue, life, power,
+and effectiveness.
+
+     But does it claim to be the Spirit's means and instrument, by and
+through which He operates? In 2 Cor. iii. 8, it is called a
+"_ministration of the Spirit_." In Eph. vi. 17, Paul calls it the
+"_sword of the Spirit_."
+
+     We learn the same truth from the fact that the same effects are
+ascribed indiscriminately to the Spirit and the Word, showing clearly
+that where one is, there the other is also, and that one acts through
+the other.
+
+     Thus the divine _call_ is ascribed in one place to the
+Spirit, and in another to the Word. Rev. xxii. 17. _"The Spirit ...
+says come."_ In the parables, Christ's ministers, preaching the
+Word, say: _"Come, for all things are ready."_
+
+     In like manner, _enlightening_, or teaching, is ascribed to
+both. John xiv. 26, Jesus says of the Spirit: "_He shall teach you
+all things_;" chapter xvi. 13, "_He shall guide you into all
+truth_." He is called a "_spirit of wisdom_"--a "_spirit of
+light_." On the other hand, the Word is called a "_Word of
+wisdom_;" also, Ps. cxix. 130: "_The entrance of thy Words giveth
+light_;" 2 Tim. iii. 15: The Scriptures are said to be "_able to
+make wise unto salvation_;" 2 Pet. i. 19: It is as "_a light that
+shineth in a dark place_."
+
+     So, also, regeneration is ascribed to both. John iii. 5: "_Born
+of water and of the Spirit_:" verse 6: "_That which is born of
+the Spirit is spirit_;" verse 8: "_So is every one that is born
+of the Spirit_:" 1 John v. 4: "_For whatsoever is born of God_
+(_i.e._, of God's Spirit) _overcometh the world_." But of
+the divine Word it is said, 1 Pet. i. 23, "_Born again ... by the
+Word of God_;" James i. 18: "_Of his own will begat he us, with
+the Word of truth_."
+
+     In like manner, _sanctification_ is ascribed to both. John
+xvii. 17: "_Sanctify them through thy truth: thy Word is truth_;"
+but 1 Cor. vi. 11, "_Ye are sanctified ... by the Spirit of our
+God_."
+
+     And thus we might go on, and show that what is ascribed in one
+place to the Spirit, is ascribed in another place to the Word--proving
+conclusively that the two always go together. Where one is, there the
+other is also. The Spirit operates through the Word, whether it be the
+written, the preached, the sacramental, or the Word in conversation or
+reflection. The ordinary operations of the Holy Spirit are through
+that Word. Those who are renewed and sanctified by the Holy Spirit are
+those who have been influenced by this regenerating and sanctifying
+Word.
+
+     This blessed Word of God, _quick, powerful, able to save the
+soul_, because of the life-giving Spirit connected with it, is not
+only to be read, but to be preached and heard. This is God's own
+arrangement. From the days of Enoch, Noah, the patriarchs and
+prophets, down to Jesus and the apostles, and from them to the end of
+the Gospel dispensation, He has had and will have His preachers of
+righteousness.
+
+     Our Lord preached His own Gospel, the words of spirit and life.
+He commissioned His apostles to preach the same Gospel. They "_went
+everywhere preaching the Word_." The Church called and sent others,
+whose life-work it was to "_preach the Word, to be instant in season
+and out of season, reproving, rebuking, exhorting_." And this divine
+arrangement is to continue. Rom. x. 13-15: _"For whosoever shall call
+on the name of the Lord, shall be saved; how then shall they call on
+Him in whom they have not believed? And how shall they believe in Him
+of whom they have not heard? And how shall they hear without a
+preacher? And how shall they preach except they be sent?"_ 1 Cor. i.
+21: "_It pleased God by the foolishness of preaching to save them that
+believe_;" Rom. x. 17: "_So then faith cometh by hearing, and hearing
+by the Word of God_." Therefore, according to Rom. x. 6-8, let no one
+say, "_Who shall ascend into heaven_ (_i.e._, to bring Christ down
+from above), _or who shall descend into the deep_?" (_i.e._, to bring
+Christ up again from the dead) for "_the Word is nigh thee ... that is
+the Word of faith which we preach_." This then is evidently God's
+order of the application of divine Grace.
+
+     And yet, notwithstanding these plain declarations, men try all
+sorts of measures and methods to bring Christ near, because they
+cannot understand that when they have the Word, they have the Spirit,
+and when they have the Spirit, they have Christ. In Luke xi. 27, we
+read how a woman called down a blessing on the mother of our Lord
+because she was privileged to have borne Him. But Jesus answered,
+"_Yea, rather blessed are they that hear the Word of God and keep
+it_." Because that Word carries the Spirit to the hearer, and
+through it converts the sinner and sanctifies the saint. In the Acts
+of the Apostles also we read how again and again the Spirit was given
+through and in connection with the Word. The Apostles depended on
+nothing but Word and Sacrament.
+
+     The Lutheran doctrine, then, that the Word of God is the great
+effectual means of Grace; that it is the vehicle and instrument of the
+Holy Spirit; that through it, the Spirit renews the soul, applies
+forgiveness, and sanctifies the hearer or reader more and more--is the
+pure truth of Christ. Hence, wherever the Lutheran Church is true to
+her name and faith, she preaches the whole counsel of God, and relies
+on that for ingathering and upbuilding. A true Lutheran pulpit cannot
+be a sensational pulpit, for discoursing wordly wisdom, philosophy,
+poetry, or politics. It must expound the Word, and never gets done
+preaching repentance towards God and faith in our Lord Jesus Christ.
+
+     What a beautiful and harmonious system of God's methods of saving
+men is thus brought into view! How helpful to the sinner desiring
+salvation! Instead of waiting and hoping and dreaming of something
+wonderful to happen to bring him into the kingdom, he needs only to go
+to the divine Word and let that Word do its work in his heart.
+
+      "Though devils all the world should fill,
+         All watching to devour us,
+       We tremble not, we fear no ill,
+         They cannot overpower us.
+       This world's prince may still
+       Scowl fierce as he will,
+       He can harm us none,
+       He's judged, the deed is done,
+         _One little Word_ o'erthrows him.
+
+      "The _Word_ they still should let remain.
+         And not a thank have for it,
+       He's by our side upon the plain,
+         With His good gifts and Spirit;
+       Take they then our life,
+       Goods, fame, child and wife;
+       When their worst is done,
+       They yet have nothing won,
+         The Kingdom ours remaineth."
+
+
+
+
+                            CHAPTER XVIII.
+
+                CONVERSION, ITS NATURE AND NECESSITY.
+
+     Closely related to the doctrine of the power, or efficacy, of the
+divine Word--as considered in the last chapter--is the doctrine of
+conversion. It is the subject of conversion, therefore, that we now
+purpose to examine. It is an important subject. It deserves a
+prominent place in treating of the Way of Salvation. It is also an
+intensely personal subject. Each one who desires to be in the Way of
+Salvation is personally interested in it. The eternal destiny of every
+one who reads these pages is closely connected with the question
+whether or not he is converted. To be in an unconverted state, is to
+be in a state of great peril. The issues of eternity are involved in
+the final decision of the soul, in reference to this great subject. It
+is of the most vital importance, therefore, that each one examine and
+understand it.
+
+     And yet, strange as it may seem, there are few subjects
+concerning which those interested are more in the dark. Stranger
+still, often those who preach and talk most about it, who are loudest
+in proclaiming its necessity, know least about it. Ask them as to its
+meaning, its nature, its elements. Ask them who needs it, how it is
+brought about, and what are the evidences of its existence; and they
+give at best very confused and unscriptural answers. We therefore
+propose to examine it in the light of the Word of God, and may He, the
+Spirit of truth, enable us to know and believe its divine teachings!
+
+     What then is conversion? The original and simple meaning of the
+word convert is _to turn_--to turn about. This is also the
+meaning of the Latin word from which the English comes. The Greek
+word, which in the New Testament is translated "convert" or
+"conversion," also refers to the act of turning. It is so translated
+quite frequently. Thus the same Greek word that is in some places
+translated convert, is in other places translated _turned, e.g._,
+as in Mark v. 30: "Jesus ... _turned_ him about in the press."
+Acts xvi. 18: "But Paul ... _turned_ and said." Matt. xii. 44:
+"I will _return_ into my house." Acts xxvi. 18: "To _turn_
+them from darkness to light." And so in many other places. It is
+plain, then, that the meaning of the word is a turning or facing
+about--a returning, or a changing of direction--as if a traveler, on
+finding himself going the wrong way, turns, returns, changes his
+course, comes back, he converts himself.
+
+     Applying this word now to a moral or religious use, it means a
+turning from sin to righteousness, from Satan to God. The transgressor
+who had been walking in the way of disobedience and enmity against
+God, and towards eternal death, is turned about into the way of
+righteousness, towards eternal life. This is a change of _direction_,
+but it is also something more. It is a change of _state_--from a state
+of sin to a state of Grace. It is still more. It is a change of
+_nature_--from a sinner unto a saint. It is finally a change of
+_relation_--from an outcast and stranger unto a child and heir. Thus
+there is an outward and an inward turning, a complete change.
+
+     That this is the scriptural meaning of conversion is very clear
+from Acts xxvi. 18. The Lord is about to send Paul to the Gentiles for
+the purpose of converting them. He describes the work of conversion
+thus: _"To open their eyes and to turn them from darkness to light,
+and from the power of Satan unto God; that they may receive
+forgiveness of sins, and inheritance among them which are sanctified
+by faith that is in me."_
+
+     As already remarked, the word here translated to "turn" is the
+same that is elsewhere translated to "convert."
+
+     If we now inquire more particularly into the nature, or process
+of this change which is called "conversion," we find in it two
+constituent elements. The one is penitence or contrition, the other is
+faith. Taken together, they make up conversion. In passing, we may
+briefly notice that sometimes the Scriptures use the word "repentance"
+as embracing both penitence and faith, thus making it synonymous with
+conversion.
+
+     Penitence or contrition, as the first part of conversion, is
+sorrow for sin. It is a realizing sense of the nature and guilt of
+sin; of its heinousness and damnable character. True penitence is
+indeed a painful experience. A penitent heart is, therefore, called
+"_a broken and a contrite heart_." It takes from the sinner his
+self-satisfaction and false peace. It makes him restless, dissatisfied
+and troubled. Instead of loving and delighting in sin, it makes him
+hate sin and turn from it with aversion. It brings the sinner low in
+the dust. He cries out, "_I am vile_;" "_I loathe myself_;" "_God be
+merciful to me a sinner_."
+
+     This is the penitence insisted on by the prophets, breathed forth
+in the penitential psalms, preached by John the Baptist, by Christ and
+all His apostles. It is not necessary to quote passages in proof of
+this. Every Bible reader knows that the Word is full of exhortations
+to such sorrow and repenting for sin.
+
+     But penitence must not stop with hating and bemoaning sin, and
+longing for deliverance. The penitent sinner must resolutely turn from
+sin towards Jesus Christ the Saviour. He must believe that he took
+upon Himself the punishment due to his sins, and by His death atoned
+for them; that he satisfied a violated law, and an offended Law-giver;
+that thus he has become his Substitute and Redeemer, and has taken
+away all his sins. This the penitent must believe. Thus must he cast
+himself upon Christ, and trust in Him with a childlike confidence,
+knowing that there is now, therefore, no condemnation. Having this
+faith, he is justified, and "_being justified by faith, he has peace
+with God_."
+
+     True penitence always grows into faith, and true faith always
+presupposes penitence. Where one is, there the other is, and where
+both are, there is conversion. Penitence, therefore, is not something
+that goes before conversion, and faith something that follows after,
+and conversion an indefinable something sandwiched in between, as some
+seem to imagine; but penitence and faith are the constituent elements
+that make up conversion.
+
+     In the next place we would inquire: Who need this change? We
+answer, first, all who are not in a state of loving obedience to God;
+that is, all who are not turned away from and against sin and Satan,
+and turned toward holiness and God. On the other hand, all who really
+hate sin, mourn over it, strive against it, trust in and cling to
+Christ as their personal Redeemer, need no conversion. No matter
+whether they can tell where and when and how they were converted or
+not. All who know by blessed experience that they now have in their
+hearts the elements of penitence and faith, are in a state of
+conversion, and if they earnestly ask God, may have the assurance that
+their sins are forgiven and they are accepted in the Beloved. True,
+this assurance may sometimes be dimmed by doubt or under the strain of
+strong temptation, but as long as there is real hatred of sin and an
+earnest desire to rest in Christ alone, there is Grace and acceptance
+with Christ.
+
+     To the class of those who are in a converted state belong those
+baptized children of the Church who have kept their baptismal
+covenant. Given to Christ in holy baptism, the seeds of the new life
+implanted through that divine ordinance, reared and trained by
+Christian parents or guardians, they have belonged to Christ from
+their childhood. From their earliest years they have hated sin,
+repented of it, trusted in Christ, and loved Him. They are "_turned
+from darkness to light and from the power of Satan to God_." They need
+only that daily dying to sin, and daily turning to Christ, which all
+Christians need on account of the sins and infirmities of the flesh
+which still cleave to them. Such were Joseph, and Samuel, and Daniel,
+and Jeremiah, and John the Baptist, and Timothy, and others of whom we
+read in the Scriptures. They were children of the covenant, and
+therefore children of God. Of this class we have written in former
+chapters. We need not enlarge on them here. They need no conversion,
+because they are in a converted state. Yet there are well-meaning
+people, who have more zeal than knowledge, who would violently exhort
+even such to be converted, or they cannot be saved! Thus would they
+confuse them, distract them, unsettle their faith in Christ, quench
+the Spirit, and, perhaps, drive them to unbelief and despair. From all
+such teachers, we pray: "Good Lord, deliver us."
+
+
+
+
+                             CHAPTER XIX.
+
+             CONVERSION--VARIED PHENOMENA OR EXPERIENCE.
+
+     We have spoken of the meaning of this term, inquired into the
+nature of the change, and noted its essential elements. We have also
+learned that there are some who do not need it because they are in a
+converted state, and that all who are not in such a state of Grace, do
+need conversion, regardless of anything that may or may not have taken
+place in the past.
+
+     We inquire now as to the agencies or means by which this change
+is brought about. For it is a change which man can certainly not
+effect by his own efforts. Of this change it can certainly be said
+that it is "_not by might, nor by power, but by my Spirit, saith the
+Lord_." To have this change brought about in the heart, all need to
+pray in the words of the Psalmist, Ps. lxxxv. 4, "_Turn us, O God of
+our salvation;_" or as Ephraim in Jer. xxxi. 18, "_Turn thou me and I
+shall be turned, for thou art the Lord my God;_" or as Judah in
+Lamentations, v. 21, "_Turn thou us unto thee, O Lord, and we shall be
+turned_." It is God the Holy Ghost who must work this change in the
+soul. This He does through His own life-giving Word. It is the office
+of that Word, as the organ of the Holy Spirit, to bring about a
+knowledge of sin, to awaken sorrow and contrition, and to make the
+sinner hate and turn from his sin. That same Word then directs the
+sinner to Him who came to save him from sin. It takes him to the
+cross, it enables him to believe that his sins were all atoned for
+there, and that, therefore, he is not condemned. In other words, the
+Word of God awakens and constantly deepens true penitence. It also
+begets and constantly increases true faith. Or, in one word, it
+converts the sinner. Of this wonderful power and efficacy in the Word
+we have already fully written, so that we need not enlarge upon this
+again. To the Word, then, let the unconverted sinner go. Let him be
+careful to put no barrier in the way of its influence. Let him permit
+it to have free course, and it will do its own blessed work.
+
+     We desire now to notice and to call special attention to the
+diversified phenomena and experiences incident to this change.
+
+     There are some, indeed, who will not admit that there are any
+variations. They would measure all by the same standard, and that
+standard often a very abnormal one. With some, the only standard is
+their own distorted experience. In their pharisaic self-righteousness
+they are ready to assert that every one whose experience does not in
+every respect conform to their own is not converted. The writer has
+frequently, in his pastoral work, met poor, downcast souls, who were
+groping in the dark, bemoaning themselves, and living a cheerless
+life, because they had been taught that, as they had not an experience
+just like somebody else, they were not converted, and had neither part
+nor lot in the kingdom of God. He has also met more than one who, by
+just such vagaries and delusions, had been almost driven to unbelief
+and despair. And what a relief it often is to such poor, benighted
+ones, if they are not too far gone, to be led out of their vain
+imaginings into the blessed light of God's truth.
+
+     We notice, first, that not all conversions are alike clearly
+marked. Some are more strongly marked than others. There are greater
+and less degrees of intensity in the change. The degree of intensity,
+or depth of experience, may depend on several things. It may depend,
+to, a certain extent, on the temperament of the individual. One person
+is of a phlegmatic temperament; his mind is sluggish; his feelings are
+not deep; he rarely becomes excited. Of a cool, calculating
+disposition, he does everything deliberately and cautiously. He feels
+the ground before him ere he takes a step. When God's Word comes to
+such an one, it does not generally revolutionize him at once. He hears
+it, carries it home, weighs it, ponders it, and wants to hear more.
+Gradually, slowly, his mind is enlightened, his heart is interested,
+his will is changed. In him the Word is likely to _grow as a seed_, or
+operate _like leaven in meal_. There is seldom much excitement, and
+little outward manifestation.
+
+     Another is of a sanguine temperament; he is impulsive, easily
+aroused, and ready to jump at conclusions. When God's Word comes to
+him, and is not opposed, it is more likely to take strong hold of him.
+It may so alarm him, and take away his peace, that he may at once see
+the depth of his guilt. Again, when Christ, His atonement and love for
+guilty men, are presented, he may quickly lay hold of the hope set
+before him in the Gospel, and rest on Christ. God's Word comes to him
+_like a hammer that breaks the stony heart_. Both persons have
+been led by the same Spirit, through the same Word. Both have repented
+and believed, but each in his own way.
+
+     The degree of intensity may also depend on the former life of the
+person.
+
+     One has wandered very far from his Father's house. He has wasted
+his substance in riotous living. He has sunken very low in sin and
+guilt. When God's Word comes to such an one, and shows him his
+wretched state, when he _comes to himself_, his penitence is likely to
+be deep and painful, and when he is enabled to believe, his faith will
+probably be quite joyful, because he realizes the depth from which he
+was drawn. God's Word has acted on him _like a fire_, burning deep
+down into the conscience, consuming its dross.
+
+     Another has never wandered so far away. He has all along been
+more or less under divine influence. Baptized in childhood, brought up
+amid Christian restraints, he has at least observed the outward
+obligations of religion, though he may not in the past have yielded
+himself unreservedly unto Christ. When such an one does give himself
+to God, his repentance may not be so marked, or his faith be so
+demonstrative, but on this account the conversion is none the less
+real. God's Word, at length, _opened his heart_, as the heart of
+Lydia, the seller of purple, was opened.
+
+     We notice in the next place that there are differences in the
+duration of the process. With some the process lasts longer than with
+others. This fact is implied indeed in the variations noted above. On
+one person the Word may make but a superficial impression at first. It
+may be only a slight dissatisfaction with self. But with more light
+and knowledge, the feeling of penitence is deepened. Longings for
+something better are awakened. Yearnings and outcryings after
+deliverance arise from the heart. There is then only a first timid
+trembling look to Christ. Gradually, slowly, the faith is drawn out,
+until the heart is enabled to cast itself on the Saviour and rest
+trustingly there. It may be weeks, months, or even years, before that
+penitent comes out into the clear sunlight of assurance and peace. In
+all such cases it is "_first the blade, then the ear, and then the
+full corn in the ear_."
+
+     On the other hand, we freely admit that there are sudden
+conversions. God's word comes _as a hammer or as a fire_ (Jer.
+xxiii. 29). It smites and burns until the sinner is brought low in the
+dust. The heart is broken and becomes contrite, and ready to lay hold
+of the Crucified One, as soon as He is presented. To this class,
+generally, belong some of those noted above as of sanguine
+temperament, and those who have fallen deeply into sin. Going to the
+Word of God for examples of the two latter classes, we might mention
+Zaccheus, Saul of Tarsus, the Philippian jailer, and the three
+thousand on the day of Pentecost, as cases of sudden conversion--while
+we might instance the disciples of Christ in general, as cases of slow
+and gradual conversion. 1 Cor. xii. 6, "_There are diversities of
+operation, but it is the same God which worketh all in all_."
+
+     From all this it follows that not every one can tell the exact
+time when, and the place where, he was converted. True, some can.
+Zaccheus, and the jailer, and Saul, and the three thousand, would
+doubtless always remember and be able to tell about the time and place
+and circumstances of their entrance into the kingdom. But could the
+apostles of Jesus tell? Do we not read how slowly they were
+enlightened; how, little by little, their errors had to be removed,
+and the truth applied? They did not, in fact, become established in
+the faith until after the resurrection.
+
+     And so it is with many, probably, indeed, with most of the very
+best Christians in the church to-day. They cannot tell when they were
+converted.
+
+     Neither is it necessary. On the Day of Judgment the question will
+not be asked: "Where and when and how were you converted?" The
+question will be, "Were you in a converted state, turned from darkness
+to light, and from the power of Satan to God?" No matter whether you
+belonged to that favored class who kept their baptismal covenant
+unbroken; or whether, after you had been a stranger and a foreigner
+for a time, you were slowly, and through much doubt and, misgiving,
+brought to penitence and faith; or whether you were suddenly brought
+into the kingdom.
+
+     Can each one then tell whether he is at present in a converted
+state or not? We answer unhesitatingly, Yes, to a certainty. The
+inquirer need only look into his heart and see _how his sins affect
+him_. Do his sins grieve him? Does he hate them? Does he earnestly
+long and strive to be rid of them? Does he daily turn to Jesus Christ
+for forgiveness and strength? If he can answer these questions in the
+affirmative, he has the elements and evidences of conversion and the
+new life. Though faith be weak, it is accepted. Though assurance at
+times be dim, the vision of faith clouded, and faith itself almost
+unconscious, it still saves; for it is not the assurance, but the
+faith, that justifies.
+
+     But if, on the other hand, his sins do not trouble the sinner; if
+they are as trifles to him; if they do not daily drive him to the
+Cross, the elements and evidences of the new life are certainly
+wanting. Such a person is in an unconverted state. And let not such an
+one delude himself with the false idea that something, which he called
+a change, had taken place at some time in the past. He can know
+whether he is _now_ in the faith.
+
+     It is poor theology, it is altogether anti-scriptural, for a
+Christian to go through the world singing plaintively:
+
+     "Tis a point I long to know;
+        Oft it causes anxious thought,
+      Do I love the Lord, or no?
+        Am I His, or am I not?"
+
+     He whose faith, reaching up out of a heart that mourns over and
+hates sin, lays hold of Christ, even tremblingly, can say, "_I know
+in whom I have believed_," "_I know that my Redeemer liveth_."
+He can joyfully sing:
+
+     "I know that my Redeemer lives!
+      What comfort this sweet sentence gives!
+      He lives, He lives, who once was dead,
+      He lives, my ever-living Head.
+
+     "He lives to bless me with His love,
+      He lives to plead for me above,
+      He lives my hungry soul to feed,
+      He lives to help in time of need.
+
+     "He lives to silence all my fears,
+      He lives to wipe away my tears,
+      He lives to calm my troubled heart,
+      He lives all blessings to impart.
+
+     "He lives, all glory to His Name!
+      He lives, my Jesus, still the same;
+      Oh the sweet joy this sentence gives,
+      I know that my Redeemer lives!"
+
+
+
+
+                             CHAPTER XX.
+
+                     CONVERSION--HUMAN AGENCY IN
+
+     What part and responsibility pertain to the human will in
+this matter?
+
+     Before we leave the subject of conversion, it is important that
+we consider and understand this question also. For on this point also
+grievous and dangerous views and practices prevail. Human nature tends
+to extremes. Here too, there is a tendency to go too far, either in
+the one direction or the other. There are those, on the one hand, who
+virtually and practically make this change of heart and of nature a
+_human_ work. They practically deny the agency of the Holy
+Spirit, or His means of Grace. On the other hand, there are those
+whose ideas and teachings would rid man of all responsibility in the
+matter, and make of him a mere machine, that is _irresistibly_
+moved and controlled from above.
+
+     Is either of the above views the correct and scriptural one? If
+not, what is the Bible doctrine on this subject? What has the human
+will--_i.e._, the choosing and determining faculty of the mind--to do
+with conversion? What, if any part of the work, is to be ascribed to
+it? Is it a factor in the process? If so, in what respect, and to what
+extent? Where does its activity begin or end? In how far is the human
+will responsible for the accomplishment or non-accomplishment of this
+change? These questions we shall endeavor briefly and plainly to
+answer.
+
+     We must necessarily return to man as he is before his conversion,
+while still in his natural, sinful, unrenewed state. In this state of
+sin, the will shares, in common with all the other parts of his being,
+the ruin and corruption resulting from the fall. The natural man has
+the "_understanding darkened;_" "_is alienated from the life of
+God, through the ignorance that is in him, because of the blindness of
+his heart_." He "_receiveth not the things of the Spirit of God
+... neither can he know them_." He is "_in darkness_," "_dead in
+trespasses and sins_."
+
+     Thus is the _whole man_ in darkness, blindness, ignorance,
+slavery to Satan, and at enmity with God. He is in a state of
+spiritual death. The will is equally affected by this total depravity.
+If the natural man cannot even _see_, _discern_, or _know_ the things
+of the Spirit, how much less can he _will to do_ them!
+
+     Before his conversion, man is utterly impotent "_to will or to
+do_" anything towards his renewal. The strong words of Luther, as
+quoted in the Form of Concord, are strictly scriptural: "In spiritual
+and divine things which pertain to the salvation of the soul, man is
+like a pillar of salt, like Lot's wife, yea, like a log and a stone,
+like a lifeless statue, which uses neither eyes nor mouth, neither
+senses nor heart." (Matt. iii. 9.) But that same God who could, out of
+the very stones, raise up spiritual children to Abraham, can also
+change the stony heart of man, and put life into those who were dead
+in trespasses and sins.
+
+     The first movement, however, must always be from God to the
+sinner, and not from the sinner to God. God does, indeed, in His great
+mercy, come first to us. This He does through His own means of Grace.
+
+     In holy baptism He meets us even on the threshold of existence,
+takes us into His loving arms, places His hands in blessing upon our
+heads, breathes into us a new life, and adopts us into His own family.
+If the sinner afterwards fall from this baptismal Grace, goes back
+into the ways of sin, and breaks his side of the covenant, God is
+still faithful and comes to him again by His Holy Spirit through His
+Word; strives with him and endeavors to turn or convert him again
+_from darkness to light, and from the power of Satan unto God_.
+
+     We should notice here a distinction between those, who have at
+some time been under divine influence, as by virtue of the sacramental
+Word in baptism, or the written or preached Word, and those who have
+never been touched by a breath from above. When the Spirit of God
+comes to the former, He finds something still to appeal to. There is
+more or less _receptivity_ to receive the Grace of God, as there is
+more or less life still in the germ formerly implanted. When He comes
+to the latter class there is nothing to work on. The foundations must
+be laid. A receptivity must be brought about, a new life must be
+inbreathed. In other words, in the conversion of the latter the Holy
+Spirit must do what He has already done in the former. The one is the
+conversion of a once regenerate but now lapsed one. The other is the
+regeneration and conversion of one heretofore always dead in sin.
+
+     But in every case, God comes first to the sinner; whether it be
+in the sacramental, or the written and preached Word. It is always
+through that Word, as we have already shown, that the Spirit of God
+operates on the sinful heart, enkindling penitence and begetting faith
+in Christ.
+
+     Now, what part does the will perform in this great work? Is it
+entirely passive, merely wrought upon, as the stone by the sculptor?
+At first, the will is doubtless entirely passive. The first movements,
+the first desires, the first serious thoughts, are beyond question
+produced by the Spirit, through the Word. These are the advance
+signals and heralds of Grace. They are the preparatory steps, and
+hence these first approaches of divine influence are called by
+theologians _Prevenient Grace_, that is the divine influence of Grace
+which precedes or goes before all other movements in the return of the
+soul to God.
+
+     This preparatory Grace comes to the sinner unsought, and is so
+far unavoidable. It is purely and entirely the work of the Holy Spirit
+_upon_ the sinner. The human will has nothing whatever to do with
+the first beginnings of conversion. Of this our Confessions testify:
+"God must first come to us." "Man's will hath no power to work the
+righteousness of God, or a spiritual righteousness, without the spirit
+of God." Of this the Prophet speaks when he says, Zech. iv. 6, "_Not
+by might, nor by power, but by my Spirit, saith the Lord_." Also, 1
+Cor. xii. 3, "_No man can say that Jesus is the Lord, but by the
+Holy Ghost_."
+
+     After prevenient Grace, however, begins to make itself felt, then
+the will begins to take part. It must now assume an attitude, and meet
+the question: Shall I yield to these holy influences or not? One or
+the other of two courses must be pursued. There must be a yielding to
+the heavenly strivings, or a resistance. To resist at this point
+requires a positive act of the will. This act man can put forth by his
+own strength. On the other hand, with the help of that Grace, already
+at work in his heart, he can refuse to put forth that act, of his
+will, and thus remain non-resistant.
+
+     If man, thus influenced from above, now deliberately uses his
+will power, and _resists_ the gracious influences of prevenient
+Grace, he quenches the Holy Spirit of God, whereby he is sealed to the
+day of redemption. He has hardened his heart. His last state is worse
+than the first. He remains unconverted, and on himself alone is the
+responsibility.
+
+     If, on the other hand, he even _with_ the assistance of
+prevenient Grace, permits it to do its work, the process goes on. His
+will is being renewed. It experiences the pulsations of a new life. It
+realizes the possession of new powers. There is an infusion from God's
+will into his will, and now prevenient Grace is changed into operating
+Grace. The Word has _free course_. _It runs and is glorified._ He
+"_works out his own salvation with fear and trembling_," while it
+is all the time "_God that worketh in him both to will and to do of
+His good pleasure_."
+
+     Such a person is a new creature in Christ Jesus. Operative Grace
+goes out into cooeperating Grace. He becomes a worker with God, and as
+he grows in Grace and in knowledge, his will becomes more and more
+free as it comes more and more into harmony with God's will.
+
+     Again we ask, What has the human will to do with this great
+change? We answer, Two things.
+
+     First, man can and will to go to church where the means of Grace
+are, or he can will to remain away. If he deliberately wills to absent
+himself from where their influence is exerted, he remains unconverted,
+and _on himself is the responsibility_. If, on the other hand, he
+wills to go where God speaks to man in His ordinary way, he does so
+much towards permitting God to convert him.
+
+     Secondly, when the means of Grace do carry renewing power, and he
+is made to realize their efficacy--though it be at first only in an
+uneasiness, dissatisfaction with self, and an undefined longing after
+something better--he can, as we have seen, permit the work to go on.
+Thus he may be said, negatively, to help towards his conversion. On
+the other hand, he can shake off the good impressions, tear away from
+the holy influences, resist the Spirit, and remain unconverted.
+Clearly, _on himself is all the responsibility_ if he perish. God
+desired to convert him. He "_rejected the counsel of God against
+himself_." Luke vii. 30.
+
+     And thus our Lutheran doctrine of _Grace through the means of
+Grace_, clears away all difficulties and avoids all contradictions. It
+gives God all the glory, and throws on man all the responsibility.
+
+     Sailing thus under the colors of scriptural doctrine, we steer
+clear of the Scylla of Calvinism on the one hand, and also escape the
+Charybdis of Arminianism on the other.
+
+     We give to Sovereign Grace all the glory of our salvation just as
+much as the Calvinists do. And yet we make salvation as free as the
+boldest Arminian does. Whatever is excellent in both systems we
+retain. Whatever is false in both we reject. We refuse to make of man
+a machine, who is _irresistibly_ brought into the kingdom of God,
+and forced indeed to accept of Sovereign Grace. On the other hand, we
+utterly repudiate the idea that man is _himself_ able to "get
+religion," to "get through," to "grasp the blessing," or to "save
+himself." To such self-exaltation we give no place--no, not for a
+moment!
+
+     With Luther we confess, "I believe that I cannot, by my own
+reason or strength, believe in Jesus Christ my Lord, or come to Him.
+But that the Holy Spirit hath called me by His Gospel, enlightened me
+by His gifts, and sanctified and preserved me in the true faith; in
+like manner as He calls, gathers, enlightens, and sanctifies the whole
+Christian Church on earth, and preserves it in union with Jesus Christ
+in the true faith. In which Christian Church He daily forgives me
+abundantly all my sins and the sins of all believers, and will raise
+up me and all the dead at the last day, and will grant everlasting
+life to me and to all who believe in Christ. This is most certainly
+true."
+
+     "Grace first contrived the way
+      To save rebellious man;
+      And all the steps that Grace display
+      Which drew the wondrous plan.
+
+     "Grace taught my roving feet
+      To tread the heavenly road;
+      And new supplies each hour I meet,
+      While pressing on to God.
+
+     "Grace all the work shall crown
+      Through everlasting days;
+      It lays in heaven the topmost stone,
+      And well deserves the praise."
+
+
+
+
+                             CHAPTER XXI.
+
+                            JUSTIFICATION.
+
+     Among all the doctrines of our holy Christian faith, the doctrine
+of Justification by Faith alone, stands most prominent. Luther calls
+it: "The doctrine of a standing or a falling church," _i.e._, as
+a church holds fast and appropriates this doctrine she remains pure
+and firm, and as she departs from it, she becomes corrupt and falls.
+This doctrine was the turning point of the Reformation in the
+sixteenth century. It was the experience of its necessity and efficacy
+that made Luther what he was, and equipped him for a Reformer.
+Naturally, therefore, it occupies the chief place in all our
+Confessions, and is prominent in all the history of our Church.
+
+     In these chapters on the "Way of Salvation," it has been
+_implied_ throughout. There is indeed no doctrine of salvation
+that is not more or less connected with or dependent on this one.
+
+     Some time ago we noticed a statement of a certain bishop in a
+large Protestant Church, declaring that "not Justification, but the
+Divinity of Christ, is the great fundamental doctrine that conditions
+the standing or falling of a church." At first sight this seems
+plausible. But when we come to reflect, we cannot but see that the
+true doctrine concerning the Person of Christ is not only implied, but
+embraced in the doctrine of Justification by Faith. A man might be
+sound on the Divinity of Christ, and yet not know aright the Way of
+Salvation. But a man cannot be sound on Justification without being
+sound, not only on the Person of Christ, but also on His work and the
+Way of Salvation through Him.
+
+     So much has been written and preached in our Church on this
+subject, that it is not necessary for us to enter upon a full
+discussion here. We will endeavor, therefore, merely in outline, to
+call attention to a few of its most prominent and practical features.
+
+     We inquire briefly into its meaning and nature. Justification is
+an act of God, by which He accounts or adjudges a person righteous in
+His sight. It is not a change in the person's nature, but it is a
+change in his _standing_ in the sight of God. Before justification he
+stands in the sight of God, guilty and condemned. Through
+justification, he stands before God free from guilt and condemnation;
+he is acquitted, released, regarded and treated as if he had never
+been guilty or condemned. The justified person stands in the sight of
+God, as if he really had never committed a sin and were perfectly
+innocent. Thus it is clear that justification treats of and has regard
+to the sinner's _relation_ to God. It has nothing to do with his
+change of nature. It is of the utmost importance that this be kept
+constantly in mind. It is by applying justification to the change in
+the sinner's nature that so many become confused, and fall into
+grievous and dangerous errors.
+
+     The original source, or moving cause of justification, is God's
+love. Had God not "_loved the world_" there would have been no
+divine planning or counseling for man's justification. Truly it
+required a divine mind to originate a scheme by which God "_could be
+just and yet justify the ungodly_." All the wisdom of the world
+could never have answered the question: "_How can mortal man be just
+with God_?"
+
+     Man stood, in the sight of God, as a rebel against His divine
+authority, a transgressor of divine law, guilty, condemned, and wholly
+unable to justify himself, or to answer for one in a thousand
+offences. God had given His word that, because of guilt, there must be
+punishment and suffering. This word was given before sin was
+committed, and was repeated a thousand times afterwards. There must
+then be obedience to an infinite law, or _infinite_ punishment
+for transgression. How could this gulf be bridged, and man saved?
+
+     There was only one way. "_God so loved the world that He gave
+His only-begotten Son._" That Son, "_the brightness of the
+Father's glory and the express image of His person_," "_in whom
+dwelt all the fullness of the Godhead bodily_," came into our
+world. He came to take the sinner's place--to be his substitute.
+Though Lord and giver of the law, He put Himself under the law. He
+fulfilled it in every jot and tittle. He did no sin, neither was guile
+found in his mouth. Thus He worked out a complete and perfect
+righteousness. He did not need this righteousness for Himself, for He
+had a righteousness far above the righteousness of the law. He wrought
+it out not for Himself, but for man, that He might make it over and
+impute it to the transgressor. Thus then while man had no obedience of
+his own, he could have the obedience of another set down to his
+account, as though it were his own.
+
+     But this was not enough. Man had sinned and was still constantly
+sinning, his very nature being a sinful one. As already noted, the
+divine Word was pledged that there must be punishment for sin. The
+Son, who came to be a substitute, said: Put me in the sinner's place;
+let me be the guilty one; let the blows fall upon me. And thus, He
+"_who knew no sin was made sin_ (or a sin-offering) _for us_." He
+"_was made a curse_," "_bore our sins_" and "_the iniquity of us
+all_." He, the God-man, was regarded as the guilty one, treated as the
+guilty one, suffered as the guilty one.
+
+     He suffered as God, as well as man. For the Divine and human were
+inseparably united in one person. Divinity by itself cannot suffer and
+die. But thus mysteriously connected with the humanity it could and
+really did participate in the suffering and dying. And who will
+calculate what Immanuel can suffer? What must it have been when it
+crushed Him to earth, made Him cry out so plaintively, and at last
+took His life! Our old theologians loved to say, that what the
+sufferings of Christ lacked in _extensiveness_ or duration, they
+made up in _intensiveness_. Thus there was a perfect atonement.
+_All_ the punishment had been endured. A perfect righteousness
+had been wrought out, and the Father set His seal to it in the
+resurrection and ascension of His dear Son. Here, then, was real
+substitution, and this is the _ground_ for our justification.
+
+     It has been asked, on this point, if Christ by His perfect life
+wrought out a complete righteousness, which He needed not for Himself,
+but intended for the sinner, why was not this sufficient? Why was His
+death necessary? On the other hand, if His death is a perfect
+atonement for all sin, why does the sinner, in addition to a full and
+free forgiveness, procured by the death of Christ, need also the
+application of the righteousness of the life of Christ? In a word, why
+are both the life and death necessary to justify the sinner?
+
+     We answer: By His death or suffering obedience He wrought out a
+_negative_ righteousness, the forgiveness of sins. By His life,
+or active obedience, He wrought out a _positive_ righteousness.
+The former releases from punishment. The latter confers character,
+standing and honor in the kingdom of God.
+
+     To illustrate. Two persons have broken the laws of their land,
+are guilty, condemned, and suffer the penalty in prison. To one comes
+a message of pardon from the king. The prison doors are opened and he
+goes forth a free man. The law cannot again seize him and condemn him
+for the crimes of which he is pardoned. But as he goes forth among his
+fellow-men he realizes that though released from punishment, and
+_negatively_ righteous, he has no standing, no character, no
+positive righteousness, unless he earn and merit it for himself.
+
+     To the other criminal also comes a message of pardon from his
+king. In addition to pardon, or release from punishment, he is assured
+that his king has adopted him as his son, will take him into his
+family and endow him with his name and all the privileges of his
+house.
+
+     Now this pardoned one has a double righteousness; Negatively,
+pardon and release from punishment; positively, a name, standing,
+character, honor, and the richest endowments of the kingdom.
+
+     Even thus has the Son of God wrought out for us a two-fold
+righteousness, viz.: Negatively, by His sufferings and death, the
+forgiveness of sin and release from punishment; and positively, by His
+life of obedience, the appropriation of a perfect righteousness, a
+name and a place in His kingdom, with all its honors and blessings.
+
+     In the procuring of this double righteousness, Christ wrought out
+first the positive and then the negative. In the conferring of it He
+gives first the negative and then the positive.
+
+     And therefore the two-fold message of consolation. Is. xl. 1, 2:
+"_Comfort ye, comfort ye my people, saith your God. Speak ye comfortably
+to_--(i.e., speak ye _to the heart of_)--_Jerusalem, and cry unto her
+that her warfare is accomplished, that her iniquity is pardoned; for
+she hath received of the Lord's hand double for all her sins._"
+
+     This justification has been purchased and paid for. But it is not
+yet applied. The sinner has not yet appropriated it and made it his
+own. How is this to be done? We answer: BY FAITH. Faith is the eye
+that looks to Christ. It sees His perfect atonement and His spotless
+righteousness. It is, at the same time, the hand that reaches out and
+lays hold of Christ, and clings to him as the only help and the only
+hope. This faith, springing from a penitent heart, that realizes its
+own unworthiness and guiltiness, renouncing all claim to merit or
+self-righteousness, casts itself on the divine Saviour, trusts
+implicitly in Him, and rests there. This faith justifies. Not because
+it is an act that merits or earns justification. No! In no sense.
+Christ has earned it. Faith only lays hold of and appropriates what is
+already purchased and paid for.
+
+     There certainly can be no merit in our faith, because it is
+itself a "_gift of God_," as the Scriptures declare. He that has
+the faith is justified, acquitted, forgiven. The appropriation or
+application, is when we believe with all the heart on the Son of God.
+
+     Such, in brief, is the Lutheran doctrine of "Justification by
+Faith." We have not thought it necessary to quote from the Augsburg
+Confession or the Formula of Concord for proof. Neither is it
+necessary or desirable that we lengthen out this chapter with
+quotations from standard theologians. Any one desiring further proof
+or amplification can find abundance of it in all our Confessions, and
+in all recognized writers in the Church. Nor have we taken up the
+space with Scripture quotations. To quote all that the Bible says on
+the subject would be to transcribe a large proportion of its passages.
+It would necessitate especially a writing out of a large part of the
+writings of Paul, who makes it the great theme of several of his
+epistles. Every devout reader of Paul's letters will find this great
+doctrine shining forth in every chapter, so much so that the Romish
+Bishop who was driven by Luther to a study of the New Testament threw
+down his book and said: "_Paul also has become a Lutheran_!"
+
+     In conclusion, we desire to impress one thought. The doctrine of
+Justification is so highly prized by the believer, not so much because
+of the grand and matchless scheme it brings to light, as because of
+the peace and comfort it has brought into his heart. He who truly
+embraces this doctrine, realizes its efficacy and power. It is
+precious to him, above all things, as a matter of personal experience.
+This experience is not the doctrine, but the result of receiving it.
+He has realized the blessedness of having his own sins forgiven, his
+transgressions covered. Being _justified by faith, he has peace with
+God through our Lord Jesus Christ_.
+
+     This blessed experience was the root and spring of Luther's
+courage and strength. Without this heart-experience, all theorizing
+about the doctrine is vain. Such a scriptural experience never
+develops a Pharisee. It never runs into self-exaltation. It constantly
+exalts and magnifies Christ. It habitually humbles self. It lays self
+low at the foot of the cross, and remains there. Not that it is a
+gloomy or despondent spirit. For while it constantly mourns over the
+imperfections and sins of self, it, at the same time, constantly
+rejoices in the full and perfect salvation of Christ. While it never
+ceases in this life to shed the tears of penitence, it also never
+ceases to sing the joyful song of deliverance. It develops a Christian
+after the type of Paul and Luther, and Gerhard and Francke. Blessed is
+he who understands and experiences justification by faith. Doubly sad
+the state of him who has the doctrine, without its experience and
+peace and glory.
+
+     "Jesus, Thy Blood and Righteousness
+      My beauty are, my glorious dress;
+      Midst flaming worlds, in these arrayed,
+      With joy shall I lift up my head.
+
+     "Bold shall I stand in that great day,
+      For who aught to my charge shall lay?
+      Fully through these absolved I am
+      From sin and fear, from guilt and shame.
+
+     "This spotless robe the same appears,
+      When ruined nature sinks in years:
+      No age can change its constant hue;
+      Thy Blood preserves it ever new.
+
+     "Oh let the dead now hear Thy voice;
+      Now bid Thy banished ones rejoice!
+      Their beauty this, their glorious dress,
+      Jesus, Thy Blood and Righteousness."
+
+
+
+
+                            CHAPTER XXII.
+
+                           SANCTIFICATION.
+
+     In the last chapter we showed that the doctrine of justification
+deals with the sinner's change of relation, or change of state.
+
+     We also learned that faith is the instrumental or applying cause
+of justification. In another place we showed that true faith
+presupposes penitence, and this again presupposes a sense and
+knowledge of sin. Again we showed that penitence and faith are the two
+essential elements of conversion; that where these elements are found
+there is a change of heart, and the beginning of a new life. This new
+life is, however, only in its germ. These are the _beginnings_ of
+new views, new affections, new actions, a new _life_.
+
+     They are of a germinal or seed character. Now it belongs to the
+very nature of life to develop, increase, and make progress. And it is
+this development or growth of the new life that we wish now to
+consider. It is called _sanctification_, or growth of the soul
+into the image of a holy God.
+
+     It is closely related to justification, and yet clearly distinct
+from it. In justification, God _imputes_ or _counts over_ to the
+sinner the righteousness of Christ. In sanctification, God _imparts_
+the righteousness of the new life. Justification is what God does
+_for_ the believer; sanctification is what His Spirit does _in_ him.
+Justification being purely an act of God, is _instantaneous_ and
+complete; sanctification being a work in which man has a share, is
+_progressive_. Justification takes away the _guilt_ of sin;
+sanctification gradually takes away its _power_. Sanctification begins
+with justification. So soon as the sinner believes he is justified;
+but just so soon as he believes, he also has the beginnings of a
+new life.
+
+     In time, therefore, the two come together; but in thought they
+are distinct. And it is of the greatest importance that these
+distinctions be understood and kept in mind. It is by confounding
+justification with sanctification, and _vice versa_, that all the
+flagrant, soul-destroying errors concerning the so-called "higher
+life," "sinless perfection," etc., are promulgated and believed. It is
+by quoting Scripture passages that speak of justification, and
+applying them to sanctification, that this delusion is strengthened.
+How often have we not heard that precious passage, 1 John i. 7, "_The
+blood of Jesus Christ His Son cleanseth us from all sin_," quoted to
+prove entire sanctification. Now, if we understand the Scriptures at
+all, that passage speaks of the _forgiveness_ of sin through the
+efficacy of Christ's blood, and not of overcoming sin in the believer,
+or eradicating its very fibres and impulses.
+
+     But this, perhaps, is a digression. Let us understand clearly
+what we mean by sanctification. The English word comes from a Latin
+word that means sacred, consecrated, devoted to holy purposes. The
+Greek word translated sanctify in our English Bible also means to
+separate from common and set apart for holy purposes. The same word
+that is translated sanctify, is in many places translated consecrate,
+or make holy. The English word _saint_ comes from the same Latin
+root, and is translated from the same Greek root, as sanctify. It
+means a sanctified one, or one who is being sanctified. Thus we find
+believers called saints, or sanctified ones. We find, indeed, that the
+apostles call all the members of their churches saints. Thus they
+speak of "_the saints which are at Jerusalem_," "_The saints which are
+at Achaia_," "_To all that be in Rome ... called to be saints_," "_As in
+all the churches of the saints_." So in many other passages.
+
+     In harmony with the apostolic usage, we confess in the Apostles'
+Creed: "I believe in the Holy Christian Church (which is) the
+communion--or community--of saints." If then saints means sanctified
+ones, or holy persons, do not the Bible and the Apostles' Creed demand
+perfect sinlessness? By no means. Christians are indeed to strive to
+constantly become more and more free from sin. They are "_called to be
+saints_," are constantly being sanctified or made holy. But their
+sanctity or holiness is only _relative_.
+
+     They have indeed "_come out from the world_," to "_be separate_."
+They are "_a peculiar people_." They hate sin, repent of it, flee from
+it, strive against it, and overcome it more and more. They "_mortify
+the deeds of the body_," "_keep it under_," "_crucify the flesh with
+its affections and lusts_," "_present_--(or consecrate)--_their
+bodies, as living sacrifices to God_." They have pledged themselves at
+Christ's altar to "renounce the devil and all his works and ways, the
+vanities of the world and the sinful desires of the flesh, and to live
+up to the doctrines and precepts of Christ."
+
+     In so far, they are separated from the world, set apart to become
+holy, consecrated to Christ. Not that their sanctification or
+saintship is complete. If that were the case, the apostles would not
+have written epistles to the saints. For perfect beings need no
+Bibles, no Churches, no means of Grace. The angels need none of these
+things. There is indeed not one sinless person mentioned in the Bible,
+except that divine One, "_who did no sin, neither was guile found in
+His mouth_."
+
+     If there were one Scripture character who, if such a thing were
+possible, would have attained to sinless perfection, that one would
+certainly have been the greatest of all the apostles, Paul. He labored
+more than they all; he suffered more than they all; he went deeper
+into the mysteries of redemption than they all. He was not only
+permitted to look into heaven, as the beloved John, but he "_was
+caught up into the third heaven, and heard words that it was not
+lawful for him to utter_" on this sinful earth. Oh, what purifying
+through suffering! What visions and revelations! What experience of
+Grace! And yet this burnished vessel never professed sinless
+perfection. Indeed, he never ceased to mourn and lament the sinfulness
+and imperfection of his own heart, and called himself the chief of
+sinners. He does indeed speak of perfection. Hear what he says, Phil.
+iii. 12, 13, 14: "_Not as though I had already attained, either were
+already perfect; but I follow after, if that I may apprehend that for
+which also I am apprehended of Christ Jesus. Brethren, I count not
+myself to have apprehended; but this one thing I do, forgetting those
+things that are behind, and reaching forward unto those things which
+are before, I press toward the mark, for the prize of the high calling
+of God in Christ Jesus._"
+
+     The saints on earth, then, are not sinless ones. The Bible does
+indeed speak of those born of God sinning not, not committing sin,
+etc. But this can only mean that they do not _wilfully_ sin. They do
+not intentionally live in habits of sin. Their sins are sins of
+weakness and not sins of malice. They repent of them, mourn over them,
+and strive against them. They constantly pray, "_Forgive us our
+trespasses as we forgive them that trespass against us_." But their
+heart-purity and sanctification are only relative.
+
+     Sanctification is gradual and progressive. We have seen that Paul
+thus expressed himself. He was constantly "_following after_,"
+"_reaching forth_," "_pressing toward_" the mark. He exhorts
+the Corinthians, 2 Cor. vii. 1, to be "_perfecting holiness in the
+fear of the Lord_," and again, 2 Cor. iii. 18, to be "_changed
+into the same image from glory to glory_." He tells them in chapter
+iv. 16 that "_the inward man is renewed day by day_." He exhorts
+the saints or believers, again and again, "_to grow_," "_to
+increase_," "_to abound yet more and more_."
+
+     Growth is the law of the kingdom of nature. And the same God
+operates in the kingdom of Grace, and, indeed, much after the same
+order. Our Saviour, therefore, so often compares the kingdom of God,
+or the kingdom of Grace, to growth from a seed, where it is "_first
+the blade, then the ear, and then the full corn in the ear_," Mark iv.
+26-29. In harmony with all this Paul calls those who have but lately
+become believers, "_babes in Christ_." He tells them they must be
+"_fed with milk as babes_," etc. Therefore, it is quite natural that
+we find so many exhortations to grow in Grace and in knowledge.
+
+     How directly contrary to all this is the unscriptural idea, not
+only of entire sanctification, but of instantaneous sanctification.
+Surely, in this fast age, many have run far ahead of prophets,
+apostles, martyrs, reformers and the most eminent saints of all ages.
+As we read the lives and words of these heroes of faith, we find that
+the more Christ-like and consecrated they were, the more did they
+deplore their slow progress and their remaining sin.
+
+     While, therefore, we have no Scripture warrant to expect
+sinlessness here, while we must "_die daily_," "mortify our members_,"
+and "_fight the good fight of faith_," between the old Adam, whose
+remnants cleave to us, and the new man in Christ Jesus, we can still
+do much to promote our sanctification, and make it more and more
+complete. We can use the powers that God has given us to carry on the
+warfare with sin. We can increase these powers, or rather permit
+divine Grace to increase them, by a diligent use of the means of
+Grace. In the chapter on the Word of God as a means of Grace, we
+showed that the Holy Spirit sanctifies through the Word. In the
+chapters on baptism and the baptismal covenant, we showed how that
+holy sacrament is a means of Grace, whose efficacy is not confined to
+the time of its administration, but that it is intended to be a
+perennial fountain of Grace, from which we can drink and be refreshed
+while life lasts. In the chapters on the Lord's Supper, we learned
+that it also was ordained and instituted to sustain and strengthen our
+spiritual life.
+
+     We have, therefore, all the means necessary for our
+sanctification. Do we prayerfully use them? Might we not be much
+further on in the work of holiness than we are? Do we use the truth as
+we should, that we maybe "_sanctified through the truth_?" Do we
+"_desire the sincere milk of the Word, that we may grow thereby_?"
+Does it "_dwell richly among us_?" Know we not, or have we forgotten
+it, that "_as many of us as have been baptized into Christ, were
+baptized into His death_?" Do we say, with those early Christians,
+"_henceforth let no man trouble me, for I bear in my body the marks of
+the Lord Jesus_?" And when we go to our Lord's Table do we realize
+that His "_flesh is meat indeed, and His blood is drink indeed_?" Do
+we go in the strength of that heavenly nourishment many days? Might we
+not, by making a more sincere, hearty and diligent use of all these
+means of Grace, live nearer to Christ, lean more confidingly on Him
+and do more effectually all things through Him who strengthened us?
+
+     Yes, doubtless, we must all confess that it is our own fault that
+we are not sanctified more fully than we are; that if, in the strength
+derived from a proper use of the means of Grace, we would watch more
+over self, pray more, meditate more on divine things and thus surround
+ourselves more with a spiritual atmosphere, we would be more
+spiritual. "_This is the will of God, even your sanctification._"
+"_Without holiness, no man shall see the Lord._"
+
+     "And what am I? My soul, awake,
+      And an impartial survey take.
+      Does no dark sign, no ground of fear
+      In practice or in heart appear?
+
+     "What image does my spirit bear?
+      Is Jesus formed and living there?
+      Ah, do His lineaments divine
+      In thought and word and action shine?
+
+     "Searcher of hearts, O search me still;
+      The secrets of my soul reveal;
+      My fears remove; let me appear
+      To God and my own conscience clear."
+
+
+
+
+                            CHAPTER XXIII.
+
+                              REVIVALS.
+
+     We might have closed our studies of the Way of Salvation with
+Sanctification, without giving any attention to the subject of
+Revivals. We remember, however, that, in the estimation of many,
+revivals are the most essential part of the Way; so much so that, in
+certain quarters, few, if any, souls are expected to be brought into
+the way of life, otherwise than through so-called "revivals of
+religion." According to this widespread idea, the ingathering of
+souls, the upbuilding of the Church, her activity, power and very
+life, are dependent upon the revival system.
+
+     In view of all this, we have concluded to bring our studies to a
+close with an examination of this system. Before we enter upon the
+subject itself, however, we desire to have it distinctly understood
+that we intend to discuss the _system_, and not the _people_ who
+believe and practice it. There doubtless are very excellent Christian
+people who favor a religion built up and dependent on such movements,
+and there may be very unchristian people who oppose it. With this we
+have nothing to do. We are not discussing _persons_, but _doctrines_
+and _systems_. The advocates of modern revivalism claim the right to
+hold, defend and propagate their views. We only demand the same right.
+If we do not favor or practice their way, our people have not only a
+right to ask, but it is our duty to give grounds and reasons for our
+position.
+
+     In discussing this subject, we intend, as usual, to speak with
+all candor and plainness. We desire to approach and view this subject,
+as every subject, from the fair, firm standpoint of the opening words
+of the Formula of Concord, viz.: "We believe, teach and confess that
+the only rule and standard, according to which all doctrines and
+teachings should be esteemed and judged, are nothing else than the
+prophetic and apostolic Scriptures of the Old and New Testament." We
+wish to test it by the infallible Word. By it, we are willing to be
+judged. According to it, our views and doctrines must stand or fall.
+
+     What then is a revival? The word revive means to bring back to
+life. It presupposes the existence of life, which for a time had
+languished or died. Life was present, it failed and was restored.
+
+     Strictly speaking, therefore, we can only use this word of the
+bringing back of a life that had been there formerly and was lost.
+Applying it to spiritual life, strictly speaking, only a person who
+has once had the new life in him, but lost it for awhile and regained
+it, can be said to be revived. So, likewise, only a church or a
+community that was once spiritually alive, but had grown languid and
+lifeless, can be said to be revived. On the other hand, it is an
+improper use of terms to apply the word revival to the work of a
+foreign missionary, who for the first time preaches the life-giving
+Word, and through it gathers converts and organizes Churches. In his
+case it is a first bringing, and not a restoring, of life.
+
+     All those Old Testament reformations and restorations to the true
+worship and service of the true God, after a time of decline and
+apostasy, were revivals according to the strict sense of the word. For
+these revivals patriarchs and prophets labored and prayed.
+
+     On the other hand, the labors and successes of the apostles in
+the New Testament were not strictly revivals. They preached the Gospel
+instead of the law. They preached a Redeemer who had come, instead of
+one who was to come. It was largely a new faith, a new life, a new way
+of life that they taught, and in so far a new Church that they
+established. Its types, shadows and roots, had all been in the old
+covenant and Church. But so different were the fulfillments from the
+promises, that it was truly called a _New_ Dispensation. And,
+therefore, the labors of the apostles to establish this dispensation
+were largely missionary labors. It was not so much the restoring of an
+old faith and life, as the bringing in of a new. We find their
+parallel in foreign mission work much more than in regular Church
+work. It is by overlooking this distinction that many erroneous
+doctrines and practices have crept into the Church, _e.g._, as to
+infant baptism, conversion and modern revivalism.
+
+     As to revivals, popularly so-called, we maintain, first of all,
+that it ought to be the policy and aim of the Church to preclude their
+necessity.
+
+     It is generally admitted that they are only needed, longed for
+and obtained, after a period of spiritual decline and general
+worldliness. A Church that is alive and active needs no revival. A
+lifeless Church does. Better then, far better, to use every right
+endeavor to keep the Church alive and active, than permit it to grow
+cold and worldly, with a view and hope of a glorious awakening.
+Prevention is better than cure. We would rather pay a family physician
+to prevent disease and keep us well, than to employ even the most
+distinguished doctor to cure a sick household; especially if the
+probability were that, in some cases, the healing would be only
+partial, and in others it would eventuate in an aggravation of the
+disease.
+
+     In the chapters on the Baptismal Covenant and Conversion, we
+showed that it is possible to keep that covenant and thus always grow
+in Grace and in the knowledge of our Lord Jesus Christ. While we
+sorrowfully admitted that the cases of such as do it are not as
+numerous as is possible and most desirable, we also learned that they
+might be far more numerous, if parents and teachers understood their
+responsibility and did their duty to the baptized children. We verily
+believe that thus it might become the rule, instead of the exception,
+that the children of Christian parents would grow up as Christ's lambs
+from baptism, would love Him with their earliest love and never wander
+into the ways of sin. We also firmly believe that those thus early
+consecrated, trained, taught and nurtured in faith and love, make the
+healthiest, the strongest and most reliable members and workers in
+the Church.
+
+     Neither can we for a moment doubt but that such is the good and
+gracious will of Him who desires the little children to be baptized
+into Him. It certainly seems repugnant to all that we have ever
+learned of our God and Saviour, that it should be His will that our
+dear children, who have been _conceived and born in sin_, and are
+therefore _by nature_, or by birth, _the children of wrath_, should
+remain in this state of sin and condemnation until they are old enough
+to be converted at a revival. Yet it must be either that, or a denial
+of the Bible doctrine of original sin, if we accept the teachings and
+practices of modern revivalism. For either of these positions we are
+not prepared.
+
+     Therefore it is our great aim and object to recall the Church to
+the old paths. Therefore we are concerned to see the Church firmly
+established on the old foundations of the doctrine of original sin, of
+baptism for the remission of sins, of training up in that baptismal
+covenant by the constant, diligent and persevering teaching of God's
+Word, in the family, in the Sunday-school, in the catechetical class
+and from the pulpit. In proportion as this is accomplished, in that
+proportion will we preclude the necessity of conversions and,
+consequently, of revivals.
+
+     Who will say, that a congregation made up of such as are
+"_sanctified from the womb_," "_lent to the Lord_," from
+birth, having "_known the Holy Scripture_" from childhood, would
+not be a healthy, living Church? Such a Church would need no revival.
+
+     Would it be possible to have such a Church? Is it possible for
+any _one_ member to grow up and remain a child of God? If possible for
+one, why not for a whole congregation? Are the means of Grace
+inadequate? No, no! The whole trouble lies in the neglect or abuse of
+the means. With their proper use, the whole aspect of religious life
+might be different from what it is. It is not a fatal necessity that
+one, or more, or all the members of a church must periodically grow
+cold, lose their first love, and backslide from their God. It is not
+God's will, but their fault, that it should be so.
+
+     While the church at Ephesus lost its first love, and that at
+Pergamos permitted false doctrine to creep into it and be a stumbling
+block, and that at Thyatira suffered Jezebel to seduce Christ's
+servants, and that at Sardis did not have her works found perfect
+before God, and that of Laodicea had become lukewarm; yet the church
+at Smyrna, with all her tribulation and poverty and persecution,
+remained rich and faithful in the sight of God, and that at
+Philadelphia had kept the Word of God's patience, and her enemies were
+to know that God loved her. While the former five were censured, the
+latter two were approved. The former might have remained as faithful
+as the latter. It was their own fault and sin that the former needed a
+revival. The latter needed none. Which were the better off?
+
+     We believe that where there is a sound, faithful and earnest
+pastor, and a docile, sincere, earnest, united and active people, many
+will grow up in their baptismal covenant; and among those who wander
+more or less therefrom, there will be frequent conversions, under the
+faithful use of the ordinary services and ordinances of the Church.
+Such, we believe, were the pastorates of Richard Baxter, at
+Kidderminster; of Ludwig Harms, at Hermansburg; of Oberlin, at
+Steinthal; and of our late lamented Dr. Greenwald, at Easton and
+Lancaster. None of these churches, after their pastors were fairly
+established in them, needed revivals. And such, doubtless, have been
+thousands of quiet, faithful pastorates, some known to the world, and
+others known only to God. Blessed are those churches in which the work
+of Grace is constantly and effectively going on, according to God's
+Way of Salvation.
+
+
+
+
+                            CHAPTER XXIV.
+
+                           MODERN REVIVALS.
+
+     We have shown that it ought to be the great aim and object of the
+Church to preclude the necessity of occasional religious excitements.
+We also showed, by example from Scripture and from Church history,
+that it is possible to attain this end. If parents did but understand
+and do their duty in the family, teachers in the Sunday-school and
+pastors in the catechetical class and pulpit, children would very
+generally grow up in their baptismal covenant; and a church made up of
+such members would not depend for its growth and life on periodic
+religious revivals.
+
+     But--alas, that _but_!--parents, teachers and pastors too often
+come short of their duty. Carelessness, worldliness and godlessness
+hold sway in too many of the congregations, homes and families. There
+is a spirit of love of pleasure, greed for gain and haste to be rich,
+that has taken hold of the heart and life of too many professedly
+Christian parents. There is no time for God's Word or earnest prayer
+with and for the children. There is often little if any religious
+instruction or Christian example. The little ones breathe in a
+withering, poisonous, materialistic atmosphere. The germs of the
+divine life, implanted in baptism, either lie dormant, or are blighted
+after their first manifestations. They grow up with the idea that
+the great object of life is to gain the most, and make the best of
+this world.
+
+     In the Sunday-school the teachers are often careless and
+trifling. They do not live close to Christ themselves, and how can
+they lead their pupils nearer to Him? They scarcely pray for
+themselves, much less for their pupils, and how can they instil into
+them a spirit of prayer?
+
+     Many pastors, also, are not as earnest and consecrated as they
+should be. They are not burning with a desire for souls. They go
+through their ministerial duties in a formal, lifeless manner, and
+their labors are barren of results. These things should not be so, but
+unfortunately they are. As a result, children grow up ignorant of
+their covenant with God, or soon lapse therefrom, and are in an
+unconverted state. The communicants of the church lose their first
+love, and become lukewarm. An awakening is needed.
+
+     If then we admit that, owing to man's imperfections and faults,
+_times of refreshing_ are needed, why not have them after the manner
+of those around us? Why not adopt the modern system, have union
+meetings, evangelists, high-pressure methods, excitements, the anxious
+bench, and all the modern machinery for getting up revivals?
+
+     We will briefly state our objections to this system.
+
+     _First._ We object to the modern revival system, because it
+rests on an entire misconception of the coming and work of the Holy
+Spirit. The idea seems to be that the Holy Spirit is not effectively
+present in the regular and ordinary services of the sanctuary; that He
+came to the Church as a transient guest on the day of Pentecost, then
+departed again, and returned when there was another season of special
+interest. That He then left again, and ever since has come and worked
+with power during every revival, and then departed to be absent until
+the next.
+
+     Now we claim that this is directly contrary to the teaching of
+the Divine Word.
+
+     When Jesus was about to leave His disciples they were filled with
+deep sorrow. He gathered them around Him, in that upper chamber at
+Jerusalem, and comforted them in those tender, loving words, recorded
+in the fourteenth, fifteenth and sixteenth chapters of John. In these
+chapters He promises and speaks much of a Comforter, whom He would
+send. The whole discourse goes to show that this Comforter was
+intended to be substituted for the visible presence of Himself. His
+own visible presence was to be withdrawn. The Comforter was to be sent
+to take His place, and thus, in a manner, make good the loss. Jesus
+had been their comforter and their joy. They would no longer have Him
+visibly among them, to walk with Him, to talk with Him, to hear the
+life-giving words that fell from His lips. The announcement made them
+feel as if they were to be left "comfortless" and forsaken. But he
+says, John xiv. 16: "_I will pray the Father, and He will give you
+another Comforter, that He may abide with you forever, even the Spirit
+of truth_;" verse 18, "_I will not leave you comfortless_:" revised
+version, "I will not leave you _desolate_;" more literally still, as
+in the margin, "I will not leave you _orphans_." John xvi. 5, 6, 7:
+"_But now I go my way to Him that sent me.... But because I have said
+these things unto you, sorrow hath filled your hearts. Nevertheless I
+tell you the truth. It is expedient for you that I go away, for if I
+go not away the Comforter will not come unto you, but if I depart I
+will send Him unto you._"
+
+     Now, from these words, and others in the same chapters, two
+things are plain: First, that the Comforter came as _Christ's
+substitute_; Secondly, that He came _to abide_. While Jesus was to be
+absent, as far as His visible presence was concerned, the divine
+Comforter, the Holy Spirit, was to take His place. His presence was to
+substitute Christ's. But if He had come to be present only briefly,
+and occasionally, after long intervals of absence, it would be a poor
+filling of the painful void. Evidently the impression designed to be
+made by the words of Jesus was, that the Holy Spirit would come to
+abide. And this is made still more clear by the plain words of Jesus
+quoted above "I will not leave you _orphans_;" "He shall _abide_
+with you _forever_." He came, then, as a substitute; He came also to
+abide forever.
+
+     The revival system is, however, built up on the idea that He
+comes and goes. He visits the Church, and leaves it again. At
+so-called revival seasons the Church has a Comforter. During all the
+rest of the time she is left in a desolate or orphaned state. Thus is
+the revival system built up on an entire misconception and
+misapprehension as to the coming and abiding of the Holy Spirit.
+
+     It likewise misconceives entirely the _operations_ of the Spirit.
+The idea seems to be that this Blessed One operates without means,
+directly, arbitrarily and at haphazard. The Word and Sacraments are
+not duly recognized as the divinely ordained means and channels,
+through which He reaches the hearts of the children of men. That this
+is an unscriptural idea we have shown elsewhere. That the Spirit uses
+the means of Grace as channels and instruments, through which He comes
+and operates on the hearts of men and imparts to them renewing and
+sanctifying Grace, is taught all through the New Testament. We need
+not enlarge on these points again, but refer our readers to what has
+been written above on this subject.
+
+     Our _second_ objection to the modern revival system arises out of
+the first. Because of the errors concerning the coming and the
+operations of the Holy Spirit, the system undervalues the
+divinely-ordained means of Grace. Little if any renewing Grace is
+expected from the sacrament of Christian Baptism. Few if any
+conversions are expected from the regular and ordinary preaching of
+the Word. Little if any spiritual nourishment is expected from the
+sacrament of the Lord's Supper. Who that has attended such meetings
+has not heard the idea of Grace bestowed through Baptism ridiculed?
+Who has not heard so-called revival preachers scout the idea of
+"getting religion"--which must mean receiving divine Grace if it means
+anything--through catechising the young in the doctrines of the divine
+Word? Are not these divine means often entirely set aside by the most
+enthusiastic revivalists? Who does not know that often at these
+revival services the reading and preaching of the Word are entirely
+omitted? Thus God's means, the means used by Christ and His apostles,
+are undervalued. While they are used at the ordinary services, when
+there is no revival going on, not much is expected of them.
+
+     Our _third_ objection again arises from the second. Because
+the regular Church ordinances are undervalued, they are largely
+fruitless. Because people have not much faith in their efficacy, they
+do not receive much benefit from them. Few conversions are expected or
+reported during the ten or eleven months of regular or ordinary church
+services, while many, if not all, are expected and reported from the
+few weeks of special effort. Even the work of sanctification is
+largely crowded into the few weeks. It is during these few weeks that
+saints expect to be quickened, refreshed, strengthened and purified,
+more than during all the rest of the year.
+
+     It is doubtless both as a cause and a result of this undervaluing
+and general fruitlessness of the ordinary Church ordinances, that we
+find so much levity and irreverence in many so-called revival
+Churches. Because the Holy Spirit is not supposed to be effectively
+present, is not in the Word and Sacraments, does not bring His saving
+and sanctifying Grace through them; therefore there is nothing solemn,
+awe-inspiring, or uplifting in these things. Therefore the young, even
+if they are members, and sometimes older ones, go to these churches as
+to places of amusement, to have a good time, to laugh, to whisper, to
+gaze about, write notes, get company, and what not.
+
+     A careful observer cannot fail to notice that in Churches which
+believe in and preach Grace through the means of Grace, there is an
+atmosphere of deeper solemnity and more earnest devotion than in such
+revival Churches. The above objection to the revival system we believe
+will explain the difference.
+
+     _Fourth._ We object to the so-called revival system because, as a
+natural result of the above, it begets a dependence on something
+extraordinary and miraculous for bringing sinners into the kingdom. As
+we have seen, these Churches expect nearly all their conversions from
+"revivals." It naturally follows that the unconverted will shake off
+and get rid of all serious thoughts and impressions, under the plea
+that they will give this matter their attention when the next revival
+comes round. We have more than once heard persons say, in effect, "Oh
+well, I know I'm not what I ought to be, but perhaps I'll be converted
+at the next revival." Thus the gracious influences of the blessed
+Spirit, as they come through the Word, whether from the pulpit, the
+Sunday-school teacher, or Christian friend, or even when that Word is
+brought to a funeral or sick-bed, are all put aside with the hope that
+there may be a change at the next revival. And we verily believe that
+such ideas, fostered by a false system, have kept countless souls out
+of the kingdom of God.
+
+     We object _fifthly_ that at these so-called revivals there
+is a dependence on methods not sanctioned or authorized by the Word of
+God. As we have seen, God's means are generally slighted. On the other
+hand, human means and methods are exalted and magnified.
+
+     The anxious or mourner's bench is regarded by many otherwise
+sensible people, as a veritable mercy-seat, where Grace is supposed to
+abound--as though the Spirit of God manifested His saving and
+sanctifying power there as nowhere else. But this is a purely human
+institution, and has no warrant in the Word. On this point it is not
+necessary to enlarge.
+
+
+
+
+                             CHAPTER XXV.
+
+                     MODERN REVIVALS, CONTINUED.
+
+     We continue our objections to the modern revival system.
+
+     Our _sixth_ objection is the utter indifference to doctrine that
+generally goes hand in hand with its methods and practices. To
+"_contend earnestly for the faith once delivered to the saints_,"
+seems to be altogether out of place at a modern revival. There is no
+"_taking heed unto the doctrine_," or "_holding fast the form of sound
+words_," or "_becoming rooted and built up in Christ, and established
+in the faith as ye have been taught_." There is no counselling to "_be
+no more children, tossed to and fro and carried about with every wind
+of doctrine_;" no warning against false teachers and false doctrines.
+Instead of thus following Christ and His Apostles, in insisting on the
+truth, the faith, and the doctrine; instead of thus warning against
+error and false doctrine, and showing that it "_doth eat as a
+canker_," and endanger the very salvation of the soul, the modern
+revival system habitually inveighs against all such loyalty to the
+truth, and contending for the faith and pure doctrine, as bigotry,
+intolerance, lack of charity, if not lack of all "experimental
+religion." In many quarters indeed the idea is boldly advanced that
+the more a person stands up for pure doctrine, for Word and Sacrament
+as channels of Grace, the less Grace he has; and the more he makes
+light of doctrine, the less positive conviction he has; the less he
+thinks of creeds, catechism, and confessions of faith, the more
+religion he has! The popular sentiment is: it makes no difference what
+a person believes, or to what Church he belongs, or indeed, whether he
+belongs to any, if only he is converted; if only he means well; if
+only the heart is right! Now, it is not necessary to show here again
+that all such indifference to doctrine is directly contrary to the
+teaching of Christ and His Apostles.
+
+     Our _seventh_ objection is closely connected with the last. Where
+there is so much indifference to the Truth as it is in Jesus, that it
+often amounts to open contempt, we cannot expect any provision for
+teaching His saving truths to men. Hence we find but small provision,
+if any, for doctrinal instruction in the revival system. Those who are
+expected to be gathered in, converted and brought to Christ, are not
+first instructed. They do not learn what sin is, what Grace is, and
+how it is communicated and applied. They are left in ignorance of the
+great doctrines of sin and salvation. They have the most imperfect
+conception of God's Way of Salvation. And yet they are expected to
+enter upon that way, and walk in it. They are exhorted to be
+converted, to get religion, and to believe, while it is seldom, if
+ever, made clear what all this means, and how it is brought about.
+
+     Surely it is not necessary that we should show that if ever a
+person needs to act intelligently--if ever he needs to know exactly
+what he is doing, why he is doing it, and what is involved in so
+doing--it is when he is acting in the interests of his eternal
+salvation. Then, if ever, he should act understandingly and honestly.
+And for this he needs instruction. We have shown elsewhere that this
+is God's way, the Bible way, the way of the early Church, the way of
+the great Protestant Reformation, and the way of our Church of the
+Reformation to this day.
+
+     We therefore object to this modern revival system, because it has
+largely supplanted the old time systematic and thorough indoctrination
+of the young. And, as we have elsewhere said, we are convinced that,
+just in proportion as the youth are uncatechised and uninstructed in
+the great doctrines of God's Word regarding sin and Grace, in that
+proportion will doubt, skepticism, unbelief and infidelity infect
+them, and lead them into the paths of the destroyer.
+
+     Our _eighth_ objection to this modern revival system, is
+that it is so largely built up on the excitement of the feelings. The
+first and great object of the revivalist seems to be to work directly
+on the emotional nature of his hearers. If he can stir the depths of
+the heart until it throbs and thrills with pent-up emotions, if he can
+play upon its chords until they vibrate and tremble under his touch,
+until its hidden chambers ring again with responsive longings, until
+at last the repressed intensity breaks forth in overpowering
+excitement, he is considered a successful revival preacher. To reach
+this end the preaching is made up of exhortations, anecdotes and
+appeals. There are touching stories, calculated to make the
+tender-hearted weep. There are thrilling and startling experiences,
+calculated to frighten the more hard-hearted. There are lively,
+emotional songs, with stirring music, calculated to affect the nervous
+system and bring about strange sensations. And when the feelings are
+aroused, when the excitement is up, the hearers are urged to come
+forward, to go to the inquiry-room, to stand up, or do something to
+show that they are ready to take the decisive step.
+
+     Now, as we have shown above, if ever a person needs to be calm
+and deliberate, it is when about to take the most important step of
+his whole life. But men don't generally take important steps, or enter
+upon decisive movements, when they are excited. When one is excited he
+is very apt to do the wrong thing, and regret it afterwards.
+
+     Not that we object to _all_ feeling in religion. We by no
+means believe in a religion without feeling. We know of no true piety
+without deep and heartfelt sorrow for sin, and earnest longings for
+ever closer union and fellowship with God, together with a childlike
+trust and a fervent love to Him. We believe, however, that the heart,
+with its emotions, can only be effectively reached _through the
+understanding_. Through the mind we work on the heart. Through the
+judgment we change the feelings. We appeal first to the intellect, to
+instruct, to enlighten, to give clear and correct views and ideas,
+then through the intellect to the heart. When Paul was sent to convert
+the Gentiles, his direction was first of all "_to open their
+eyes_"--that is, to instruct them--and _then_ to "_turn them
+from darkness to light_." Paul was not to begin on the feelings,
+but on the intellect. But the modern revival system reverses this
+method. It makes a short cut, and goes at once to the feelings,
+without first enlightening the mind. This is contrary, not only to the
+Scriptures, but it is also directly contrary to the science and laws
+of the mind. It contradicts mental philosophy as well as the Bible.
+
+     We believe that where there is the proper instruction in the
+great saving doctrines of God's Word, where the mind is properly
+enlightened to know what sin is, what salvation is, and how it is
+obtained, there, unless there is a positive and determined resistance
+to the power of truth, the proper feelings will come of their own
+accord. It will require no heart-rending stories, no frantic appeals,
+no violent exhortations to bring them about. But we object to the
+revival system, because it is almost entirely built up on feeling, and
+thus reaches only one department of man's complex nature. Instead of
+changing the whole immaterial man--his intellect, his sensibilities,
+and his will--it spends its force on the sensibilities alone.
+
+     Our _ninth_ objection we can state briefly. Because the
+revival system undervalues sound doctrine and instruction therein, and
+because it depends so largely on feeling, it not only permits but
+encourages the ignorant and inexperienced to assist in exhorting and
+helping those who are inquiring after life and salvation.
+
+     Those who have scarcely "got through" themselves, who have given
+little earnest study to God's Way of Salvation, who do not know the
+alphabet of Grace, and the means and methods of Grace,--these are
+often the pretended instructors at the anxious bench and in the
+meetings for inquirers. Now, we object strongly to such procedures.
+"_Can the blind lead the blind? Will they not both fall in the
+ditch?_" Better let these novices themselves sit at the feet of
+Christ. Let Christ's teachers instruct them in God's Way of Salvation,
+before they undertake to lead other lost and groping ones.
+
+     We object _finally_ that, at the experience meetings, held
+in connection with modern revivals, not only novices, as described
+above, but those who have been the veriest profligates, are encouraged
+to speak, and are at least permitted to recount and seemingly glory in
+their former sins. They do not speak as Paul did, when compelled to
+refer to his former life, with deep sorrow and shame, but often
+jestingly, flippantly, and as if they imagined that they ought now to
+be looked upon and admired as great heroes. We believe that this is
+all wrong, and productive of great harm. The unconverted youth,
+listening to such talk, says to himself, "Well, if such a person can
+so suddenly rise and be looked up to and made a teacher of others, a
+leader of the experience and prayer-meeting, certainly I need not be
+uneasy; for I have a long way to go before I get as far as he was."
+Therefore, we object to all such conduct. It is not only unscriptural,
+but unbecoming. It is an offense against good breeding and common
+decency. It does great harm.
+
+     But enough. We might still speak of the spirit of
+self-righteousness engendered and fostered by this system. We might
+speak of the sad results that follow with so many--how that persons
+become excited, have strange sensations and feelings, imagine that
+this is religion, afterwards find that they have the same old heart,
+no strength against sin, no peace of conscience, none of that bliss
+and joy they heard others speak of and expected for themselves, and
+how they gradually fall back into their old mode of life, become
+bolder than ever, and at last drift into hopeless unbelief, and say:
+"There is nothing in religion; I've tried it, and found it a
+delusion." Thus is _their last state worse than their first_. We
+might show that in sections of country where this false system has
+held sway, worldliness and skepticism abound. These places have been
+aptly called "burnt districts." It seems next to impossible to make
+lasting impressions for good on such communities.
+
+     We might speak of the proselyting spirit that so often
+accompanies this system. How with all its protestations for charity,
+brotherly love, and union, it often runs out into the meanest spirit
+of casting aspersions on others and stealing from their churches. We
+might speak of the divided churches that often result. As Dr. Krauth
+once forcibly said, "They are united to pieces, and revived to death."
+We might point to the divided households, to the destruction of family
+peace, to the many sad heart-burnings and alienations that result. But
+we forbear. The whole system is an invention of man. It is
+unscriptural from beginning to end. We cannot conceive of our blessed
+Saviour or His apostles conducting a modern revival. The mind revolts
+at the idea.
+
+
+
+
+                            CHAPTER XXVI.
+
+                     MODERN REVIVALS, CONCLUDED.
+
+     We have given a number of reasons for refusing to favor or adopt
+the modern revival system as a part of the Way of Salvation. We would
+now add the testimony of others, not only of our own communion, but
+also of other denominations.
+
+     Undoubtedly one of the greatest and most important of these
+religious movements was that one which swept over Presbyterian and
+Congregational Churches of New England, New Jersey, Pennsylvania, and
+Virginia, about the middle of the last century. It is generally known,
+and spoken of as "_the great awakening_." Its leading spirits
+were such staunch and loyal Calvinists as Jonathan Edwards, the
+Tennents, Blair, and others. In the matter of doctrinal preaching and
+instruction it was certainly very far in advance of the so-called
+revivals of the present day. And yet in many of its direct results it
+was anything but salutary. It was the principal cause of the division
+of the Presbyterian Church into Old and New School.
+
+     Let us hear what some of the eminent theologians of these
+Churches say of the results of "the great awakening:"
+
+     Dr. Sereno E. Dwight, the biographer of Jonathan Edwards, and one
+of his descendants, says: "It is deserving perhaps of inquiry, whether
+the subsequent slumbers of the American Church for nearly seventy
+years may not be ascribed, in an important degree, to the fatal
+reaction of these unhappy measures."
+
+     Jonathan Edwards, himself the most zealous and successful
+promoter of the whole movement, in 1750, when its fruits could be
+fairly tested, writes thus:--"Multitudes of fair and high professors,
+in one place and another, have sadly backslidden; sinners are
+desperately hardened; experimental religion is more than ever out of
+credit with the far greater part, and the doctrines of Grace and those
+principles in religion that do chiefly concern the power of godliness
+are far more than ever discarded. Arminianism and Pelagianism have
+made strange progress within a few years.... Many professors are gone
+off to great lengths in enthusiasm and extravagance in their notions
+and practices. Great contentions, separations, and confusions in our
+religious state prevail in many parts of the land."
+
+     The above is from a letter to a friend in Scotland. We give also
+a brief quotation from his farewell sermon to his church at
+Nottingham:
+
+     "Another thing that vastly concerns your future prosperity is
+that you should watch against the encroachments of error, and
+particularly Arminianism and doctrines of like tendency.... These
+doctrines at this day are much more prevalent than they were formerly.
+The progress they have made in the land within this seven years
+(_i.e._, since the revival), seems to have been vastly greater
+than at any time in the like space before. And they are still
+prevailing and creeping into almost all parts of the land, threatening
+the utter ruin of the credit of those doctrines which are the peculiar
+glory of the Gospel and the interests of vital piety."
+
+     Dr. Van Rensselaer, in commenting on these and other serious
+words of the great Jonathan Edwards, says:
+
+     "And what was the final result? Arminianism led the way to
+Socinianism, and near the beginning of the present century there was
+but a single orthodox Congregational church in Boston. Harvard
+University had lapsed into heresy, and about a third of the churches
+of the Puritans denied the faith held by their fathers." And all this
+he traces back to that "great awakening." He further says: "A work so
+great and extensive was accompanied by incidents which made many good
+men doubtful as to its effects on the Church. Special seasons of
+religious interest are seasons of danger and temptation even under the
+guidance of the most enlightened and prudent.... Good men differ much
+in their estimate of the awakening, and the fruits of the work in many
+places afforded reason of much apprehension.... In its earlier stages
+the revival was unquestionably the occasion of the conversion of many
+souls. It was like one of those mighty rains of summer which refresh
+many a plant and tree, but which are accompanied, in many places, with
+hail and storm and overflowing desolation, and which are followed by a
+long, dreary drought. The Presbyterian Church welcomes fair revivals,
+sent by the Holy Spirit, but is averse to man-made schemes for getting
+up temporary excitements which have been so prevalent in our day."
+
+     During the years between 1830-1850, another revival agitation
+swept over the American Church. It was during this time, especially,
+that our English Lutheran churches caught the contagion, introduced
+the "new measures," such as the "mourner's bench," protracted
+meetings, the admission of members without catechetical instruction,
+and many other novelties. In not a few places, so-called Lutherans
+vied with the most fanatical sects in their wild extravagances. Those
+who adhered to the time-honored method and spirit of conservative
+Lutheranism, who preached the Word in all its simplicity, catechised
+the young, taught that the Spirit and Grace of God can only be
+expected to operate through Christ's own means, through Word and
+Sacrament, were denounced as formalists, who knew nothing of vital
+piety. Among the leading advocates of the new way was the Rev. Reuben
+Weiser. This now departed brother, with many other serious and
+thoughtful men, afterwards saw the error of his ways, and frankly and
+publicly confessed his change of conviction in the _Lutheran
+Observer_. He says:
+
+     "In 1842 Dr. J.W. Nevin, of the German Reformed Church, published
+a pamphlet called 'The Anxious Bench.' It was, for that time, a bold
+and vigorous arraignment of the whole modern revival system. He warned
+the German churches against this style of religion, but his warning
+was not much heeded at the time. I felt it my duty to reply to Dr.
+Nevin in a pamphlet called "The Mourners' Bench." At that time I was
+in the midst of the most extensive revival of my whole ministry. I was
+honest and sincere in my views, for I had not seen many of the evils
+that were almost certain to follow in the wake of revivals as they
+were then conducted. Personally, I respected and esteemed Dr. Nevin
+highly, but as he had opposed my cherished views, I felt it my duty to
+write against him. I said some things long since regretted, and now,
+after the lapse of nearly half a century, make this _amende
+honorable_. And it must be a source of pleasure to Dr. Nevin, who is
+still living, that the views which he so ably advocated in the face of
+much bitter opposition, have been generally adopted by nearly all the
+Churches."
+
+     Dr. Weiser proceeds: "Many of our churches that fostered this
+system were in the end injured by it.... Under the revival system it
+was very natural for the people to become dissatisfied with the
+ordinary means of Grace. There was a constant longing for excitement,
+and when the ebullition of feeling abated, many thought they had 'lost
+their religion.' The next move was that as the preacher was so dead
+and lifeless they must get another who had more fire, and thus the old
+pastor was sent adrift."
+
+     Elsewhere Dr. Weiser has clearly expressed himself as having
+become firmly convinced that the old churchly method of careful and
+systematic instruction of the young, is the only sure and safe way of
+building up the Church. He also quotes Dr. Morris as saying: "The
+mourners' bench was introduced into Lutheran churches in imitation of
+the Methodists, and disorders, such as shouting, clapping of hands,
+groaning, and singing of choruses of doggerel verses to the most
+frivolous tunes, whilst ministers or members, and sometimes women,
+were engaged in speaking to the mourners. Feelings were aroused, as
+usual, by portraying the horrors of hell, reciting affecting stories,
+alluding to deaths in families, violent vociferation, and other means.
+At prayer often all would pray as loud as the leader. These exercises
+would continue night after night, until the physical energies were
+exhausted."
+
+     Dr. H.E. Jacobs, in his preface to Rev. G.H. Trabert's tract on
+Genuine versus Spurious Revivals, writes thus of the system: "This
+system, if system it may be called, is in many of its elements simply
+a reproduction of the Romish errors against which our fathers bore
+testimony in the days of the Reformation. Wide as is the apparent
+difference, we find in both the same corruption of the doctrine of
+justification by faith alone without works, the same ignoring of the
+depths of natural depravity, the same exaltation of human strength and
+merit, the same figment of human preparation for God's Grace, the same
+confounding of the fruits of faith with the conditions of faith, the
+same aversion to the careful study of God's Word, the same
+indifference to sound doctrine, and the same substitution of
+subjective frames of mind and forms of experience for the great
+objective facts of Christianity, as the grounds of God's favor.
+
+     "In both cases, all spiritual strength, which is inseparable from
+complete dependence solely upon the Word and promise of God, and not
+in any way upon human sensations and preparations, is either withheld,
+destroyed, or greatly hindered; and uncertainty and vacillation,
+despair, infidelity and ruin, often end the sad story of those who are
+thus left without any firm support amidst the trials of life, and
+under the strokes of God's judgments.
+
+     "The same Church which in the days of the Reformation raised her
+voice against these errors, when she found the entire life of
+Christianity endangered by them, can be silent in the present hour,
+when the same errors appear all around her, only by betraying her
+trust, and incurring the guilt of the faithless watchman who fails to
+give alarm."
+
+     Let us hear also the testimony of our late lamented Dr. Krauth.
+He says, as quoted by Rev. Trabert: "How often are the urging that we
+are all one, the holding of union meetings, the effusive rapture of
+all-forgiving, all-forgetting, all-embracing love, the preliminary to
+the meanest sectarian tricks, dividing congregations, tearing families
+to pieces, and luring away the unstable. The short millennium of such
+love is followed by the fresh loosing of the Satan of malevolence out
+of his prison, and the clashing in battle of the Gog and Magog of
+sectarian rivalry. There is no surer preparation for bitter strife,
+heart-burnings, and hatred, than these pseudo unionistic combinations.
+One union revival has torn religious communities into hateful
+divisions which have never been healed.... And none have suffered so
+much, by these arts, as our Lutheran people, who, free from guile
+themselves, did not suspect it in others. Well might we ask with the
+'Apology:' 'Are they not ashamed to talk in such terms of love, and
+preach love, and cry love, and do everything but practice love?'"
+
+     In conclusion we wish to present the testimony of some of the
+most eminent divines of the Methodist Episcopal Church. Of all others
+they will certainly not be accused of being prejudiced against modern
+revivals. And of all modern revivals, those conducted by the
+Evangelists, Moody and Sankey, are probably the least objectionable.
+
+     At the close of the celebrated "Hippodrome revival," in New York
+City, conducted by Messrs Moody and Sankey, in the spring of 1876, the
+Methodist Episcopal ministers, at a stated meeting, reviewed the
+revival and its results. The New York _Herald_ gave the following
+account of their meeting, which we copy from Rev. Trabert's tract:
+"The Methodist ministers had under consideration the question of the
+value of special evangelistic efforts in regular Church work, with
+particular reference to the number of Hippodrome converts who may have
+united with their churches. For two weeks a member of the Hippodrome
+committee had distributed cards to the preachers with the names of
+persons who declared themselves converts of Mr. Moody's meetings. Four
+thousand had been reported as the fruits of the ten weeks special
+effort. Ten thousand inquirers had been reported.
+
+     "Dr. Robert Crook took the ground that special evangelistic
+agencies are not necessary, and that the work is more permanent and
+successful when performed through the regular church channels. Rev. J.
+Selleck, of Lexington avenue church, had sent about sixty of his
+members as singers and ushers, and had not only received not a single
+convert from that place into his church, but had been unable to gather
+in the members he gave them, who were still running here and there
+after sensations! Rev. J.F. Richmond had received a number of cards,
+and could report two or three converts who would unite with his
+church, but in connection with Hope Chapel he had not much success. He
+had gone to five places indicated on the cards as residences of
+converts, but could find none of them. This was his experience also
+with many others whom he had sought out. Rev. John Jones had received
+many cards, and had found out some direct frauds, and many others
+nearly so. He did discover eight persons converted at Mr. Moody's
+meetings, six of whom would unite with his church. Rev. C.G. Goss did
+not think any one effort or kind of effort was going to convert the
+world. We could not measure religious efforts by financial or
+numerical measurements. As to the general question, he had the history
+of ten city churches always known as revival churches. In 1869 they
+had reported one hundred probationers each. In 1870 they reported a
+net loss of five hundred, making, with the probationers reported, a
+_loss_ of fifteen hundred in one year, in ten churches.
+
+     "Bedford street church was an example of a revival church: St.
+Paul's the opposite. The former reported, in twenty years, twenty-five
+hundred probationers. But the increase of her membership for that
+period was only one hundred and twenty-eight. He could not account for
+this. On the other hand, St. Paul's reported four hundred and
+forty-eight probationers, for twenty-five years, and her increase in
+membership has been two hundred and eighty-six. This was to him an
+argument in favor of regular church work."
+
+
+
+
+                            CHAPTER XXVII.
+
+                            TRUE REVIVALS.
+
+     In the preceding pages we have seen that the Church ought
+constantly to aim at keeping up such a state of spiritual life as to
+render revivals unnecessary.
+
+     We have also admitted that, owing to human infirmity,
+carelessness, and neglect of a proper and prayerful use of the means
+of Grace, the spiritual life will ofttimes languish in individuals, in
+families, in congregations and communities; and that, at such times, a
+spiritual awakening or refreshing is necessary.
+
+     We have further shown, that the modern revival system is
+unscriptural and positively injurious in its consequences, and
+therefore cannot be regarded or adopted as a part of God's Way of
+Salvation. What then is to be done? A revival is really needed. What
+sort of a revival shall be longed for, prayed for, and labored for?
+
+     In the first place, let there be a revival in each individual
+heart. Let there be an earnest and prayerful return to the neglected
+Word. Let there be a devout reading and meditation of the Law of God,
+an earnest, persevering searching of the heart and life in the light
+of that law, until there is a feeling of guilt and shame. Then let
+there be a prayerful reading and re-reading of the Penitential Psalms,
+the seventh chapter of Romans, the fifty-third of Isaiah, the
+fifteenth of Luke, the fifth and eighth of Romans, and the epistles of
+John. Along with this private use of the Divine Word, let there be a
+like prayerful public use. In case of perplexity and doubt, let there
+be an unburdening before the pastor, with a request for instruction
+and prayer. This process will bring about penitence for sin and faith
+in Christ. Let it continue to be a _daily dying unto sin, a daily
+living unto righteousness, a daily putting off the old man, a daily
+putting on the new man_--a daily repentance for sin, and a daily
+turning to and laying hold of Christ. Such a revival is Scriptural and
+efficacious. It will not only put an end to the languor and deadness
+of the past, but it will preclude the necessity of future periodic
+excitements.
+
+     Along with this individual reviving, let there be an earnest
+praying and striving for a reviving of the whole congregation, a life
+that may abide. Let every service in God's house be a revival service.
+Let each worshiper be a mourner over his sins, each pew an anxious
+seat. To this end let the preaching of the Word be plain and direct.
+Let it be full of "_repentance towards God and faith in our Lord Jesus
+Christ_." Where hearts are not wilfully closed against such preaching
+of "_the truth as it is in Jesus_," they will, through its power,
+become "_broken and contrite hearts_," from which will arise earnest
+pleadings for forgiveness and acceptance. Faith will come and grow by
+hearing, and hearing by the Word of God. Where the Word is truly
+preached and rightly heard, there will be a constant and scriptural
+revival. Each service will be "_a time of refreshing from the presence
+of the Lord_."
+
+     In addition to the regular weekly service, the Church also has
+her stated communion seasons. These, if rightly improved by pastor and
+people, can be made still richer seasons of Grace.
+
+     In our Lutheran Church, with her deep, significant and inspiring
+doctrine of this holy Sacrament, with her solemn and searching
+preparatory service, every such season ought to be a time of
+refreshing. What an auspicious opportunity is here offered for special
+sermons to precede the Holy Communion, for recalling the wanderer,
+awaking the drowsy, stirring up the languid, instructing the
+inquiring, and establishing the doubting! What pastor, who has a
+Christ-like interest in the spiritual welfare of his people, and who
+has used his communion seasons to this end, has not often realized
+that they are indeed _times of refreshing from the Lord_?
+
+     These communion seasons become still more effective and valuable
+when they come, as they generally do in our Lutheran Church, in
+connection with our great Church Festivals. Our Church has wisely held
+on to these great historic feasts. They have from the earliest times
+been the Church's true revival seasons. Church historians inform us
+that during the age immediately succeeding the time of the Apostles,
+when the Church was still comparatively pure and fervently devout,
+these Festival Seasons were the real high-days, the crowning days of
+the year. On these occasions the Word was preached with more than
+ordinary power, and the Sacraments were dispensed with unusual
+solemnity. Then the churches were filled to overflowing. A solemn
+stillness reigned over city and country. Worldly cares and pleasures
+were laid aside, and the great saving facts of the Gospel then
+commemorated were the all-absorbing theme. At such times, even the
+worldly and careless felt an almost irresistible impulse to follow the
+happy Christian to the house of God. Multitudes of sinners were
+converted and gathered into the Church of Jesus Christ, while saints
+were strengthened and built up in their holy faith.
+
+     Thus these festival communion seasons were true revival seasons.
+And why should it not be so still? What can be more inspiring and
+impressive than these great facts which our church festivals
+commemorate? If the solemn warnings of the Advent season, the glad
+tidings of the Christmas season, the touching and searching lessons of
+the Lenten season, the holy, inspiring joyousness of the Easter
+season, or the instructive admonitions of the Pentecostal season, will
+not attract and move and edify the hearts of men, what will?
+
+     What has the radical part of the Church gained by setting aside
+these seasons, hallowed by the use of Christ, His apostles and
+martyrs, the Church Fathers and Reformers? Is the modern revival
+system and the Week of Prayer arrangement an improvement? Can any
+modern self-appointed committee get up a better and more effective
+program than our historic Passion Week services, crowned with its
+Easter communion? Assuredly no! There can be no new "program," however
+broad or spicy, that can be adapted to bless the saint and sinner,
+like our old order, following the dear Saviour, step by step, on his
+weary way to the cross and tomb, and thus preaching Christ Crucified
+for, at least, one whole week in a year. Though there may be
+progressive Greeks to-day to whom this preaching of Christ Crucified
+is "_foolishness_," or materialistic Jews to whom it is "_a
+stumbling-block_," we know it is still _the power of God and the
+wisdom of God to all who believe_. We know that there can be nothing
+so truly promotive of genuine piety, so well adapted for the
+conversion of sinners and the sanctifying of believers, as this
+preaching of the cross. We do not wonder, therefore, that, after a
+comparatively short experience in the new way, earnest voices are
+raised, in quarters, whence a few years ago came nothing but ridicule
+of Lenten services, pleading for the old historic Passion Week,
+instead of the new Week of Prayer. Not that we object to a week of
+prayer. We only object to the substitution of this modern week, with
+its diversified program, for the old week with its Bible Passion
+lessons.
+
+     Thus then we see that there is abundant provision and opportunity
+for special seasons of awakening and refreshing, by following the
+regular Church Year.
+
+     We would not, however, claim that, in the present state of
+affairs, on account of a lack of proper understanding and churchliness
+and because of the unconscious influence of popular notions, there is
+no need, occasion, and opportunity for still more marked and general
+awakenings. The word of God speaks of "_times of visitation_," "_times
+of refreshing_," an "_accepted time_," a "_day of salvation_," "_thy
+day_," etc. There are times and seasons when the good Lord draws
+especially near to sinners to convert and save them; times when His
+Spirit manifests Himself more fully in the Church than at other times.
+In His own wise Providence He brings about and prepares the Church for
+such time. Thus, when, from causes noted above, the Church grows cold
+and languid, He sends afflictions of various kinds. People are made to
+realize the uncertainty and unsatisfactoriness of the affairs of this
+life. By losses, diseases, bereavements, or bitter disappointments,
+God seeks to wean them from their worldly idols. He brings them to
+reflection. They "_come to themselves_." They are ready to recall and
+hear the Father's voice. They are willing to hear the long neglected
+Word. They go to the house of God. They listen eagerly. The Word finds
+free course. There is no wilful resistance. _It drops as the rain and
+distils as the dew. It does not return void._
+
+     If now the pastors and people _know_ this "time of visitation,"
+if they realize that it is a "time of refreshing _from the Lord_," not
+gotten up by human expedients, they will quickly respond to these
+gracious indications. Whether such times come in connection with the
+communion and Festival seasons or not, special provision ought to be
+made to gather the quickly ripening harvest. It is sometimes well to
+make provision for special services. There may be a series of special
+sermons. The preaching must be, above all things, _instructive_, a
+plain and direct setting forth of the Way of Salvation. The appeal
+must be first of all to the understanding, and through it to the
+heart. The exhortations and invitations must be based on and grow out
+of these instructions. The great themes of sin and Grace, and the
+application and reception of Grace, should be set forth with all
+possible simplicity and earnestness.
+
+     This preaching of the Gospel and instruction in the way of life
+should not be confined to the pulpit. The wise pastor will give
+opportunity for all inquirers to meet him privately, or will seek them
+out to tell them the way of God, as it relates to each individual
+case, still more plainly. This will be a true revival. Only let the
+churches discern and use the times, when "_Jesus of Nazareth passeth
+by_."
+
+     Every faithful, earnest pastor, if he cannot always have living,
+earnest and consecrated churches, can have such seasons of refreshing
+from the presence of the Lord. Every such pastor in looking back over
+a reasonable period of service can point to such precious seasons in
+his ministry. Such seasons result in a growth of true Church life. The
+means of Grace, after such revivals, are more diligently and more
+prayerfully used than before. The Word of God and prayer take their
+proper place in the home. The church in the house is quickened into
+life and activity. There is increased liberality in the congregation.
+The pocket book is converted as well as the heart. There is a revival
+of strict honesty and truthfulness in all business affairs. All tricks
+of trade, deceptions, imposing on ignorance, short weights and
+measures, adulterations, making money by betting, taking or giving
+chances of any kind, everything in fact that is _questionable_, if not
+openly dishonest, is abolished.
+
+     Worldly companionship, questionable amusements, pleasures that
+draw the heart away from God, are avoided. Religion is not only a
+Sunday garment, but a living force that shows itself in every
+department of life. The world _takes knowledge_ of true converts
+that they _have been with Jesus and learned of Him_. Such are the
+results of a true revival. In such we believe.
+
+
+
+
+                           CHAPTER XXVIII.
+
+                             CONCLUSION.
+
+     With this chapter we conclude our studies of the Way of
+Salvation. They have been extended much beyond our original purpose.
+As we remarked in the beginning, we have written for plain people; for
+those who, surrounded by all forms and varieties of belief and
+unbelief, are often attacked, questioned and perplexed as to their
+faith, and their reasons for holding it. Our object has been to assist
+our unpretentious people always to be ready to give an answer to those
+who ask a reason for the hope that is in them.
+
+     We also remarked in the beginning that there often come to our
+people arrogant and self-righteous persons, who say "the Lutheran
+Church has no religion," that it "does not bring its members into the
+light," and does not "believe in or insist on personal salvation."
+
+     Unfortunately there are only too many Lutherans who do not know
+how to answer such bold and baseless assertions. Sometimes they
+apologize for being Lutherans, and timidly hope that they may find
+salvation in their own Church! Many also have been persuaded to
+abandon the Church and faith of their fathers to find more light and
+religion elsewhere. After having been wrought upon and strangely
+affected by human and unscriptural methods, after they have
+experienced some new sensations, they proclaim to the world that now
+they have found the light which they could never find in the Lutheran
+Church! And thus not a few of our simple-minded and unreflecting
+people are led to depart from the faith and follow strange delusions.
+
+     Our people need to be better informed about their own Church.
+When they come to understand what that Church is, and what she
+teaches, they will be "_no more children, tossed to and fro, and
+carried about with every wind of doctrine, by the sleight of man and
+cunning craftiness, whereby they lie in wait to deceive_."
+
+     It is to assist them to such an understanding and appreciation of
+the truth as it is in Jesus, and is confessed by our Church, that we
+have written these pages. If they have strengthened any who are weak
+in the faith, removed any doubts and perplexities, established any who
+wavered and made any love the Church and her great Head more, we are
+more than repaid.
+
+     Whatever may have been the effect of reading these chapters, the
+writing of them has made the Church of the Reformation, her faith and
+practices, more precious than ever to the writer. He has become more
+and more convinced that what Rome stigmatized as "Lutheranism" is
+nothing else than the pure and simple Gospel of our Lord and Saviour
+Jesus Christ.
+
+     Let us take a rapid backward glance. We see that the Lutheran
+Church grasps fully and accepts unreservedly the whole sad and
+unwelcome doctrine of _sin_. She believes all that is written as
+to the deep-going and far-reaching consequences of sin--that every
+soul comes into this world infected with this fearful malady, and,
+therefore, unfit for the kingdom of God, and under condemnation. She
+believes therefore that every human being, down to the youngest
+infant, must have its nature changed before it can be saved. The
+necessity of this change is absolute and without exception.
+
+     In the very beginning, therefore, we see that no Church places
+the necessity of personal renewal and salvation on higher ground than
+does the Lutheran Church. She believes that our blessed Saviour has
+appointed a means, a channel, a vehicle, by and through which His Holy
+Spirit conveys renewing Grace to the heart of the tender infant, and
+makes it a lamb of His flock. She believes that where Christ's
+Sacrament of holy Baptism--which is the means referred to--does not
+reach a child, His Spirit can and will reach and renew it in some way
+not made known to us.
+
+     She believes that the beginning of the new life in a child is a
+spiritual _birth_; that this young and feeble life needs
+nourishment and fostering care for its healthy development; that it is
+the duty of Christian parents to see to this; that the Sunday-school
+and catechetical class are helps offered to the parents by the Church.
+She believes that by this nourishing of the divine life in the family
+and Church, "_with the sincere milk of God's Word_," the
+baptismal covenant can be kept unbroken, and the divine life developed
+and increased more and more.
+
+     After careful instruction in the home and Church, if there is due
+evidence that there is Grace in the heart, that penitence and faith,
+which are the elements of the new life, are really present, she admits
+her children to the communion of the body and blood of Christ, by the
+beautiful and significant rite of confirmation.
+
+     The scriptural doctrine of Christ's holy sacrament, which our
+Church holds and sets forth, and the solemn, searching preparatory
+service which she connects with it, make it truly calculated to
+strengthen the child of God, and unite him closer to Christ.
+
+     Our Church insists that the whole life of the believer, in the
+fellowship of the Saviour and His people, is to be a "growth in Grace and
+in knowledge." In this, also the believer is wonderfully assisted by our
+teachings concerning the efficacy of the Word of God as a means of Grace,
+a vehicle and instrument of the Holy Spirit. He is further comforted and
+quickened by that precious doctrine of justification--alone by faith
+in Jesus Christ. He is encouraged to press forward to the mark, to
+purify himself more and more, to become more and more active, earnest
+and consecrated by what the Church teaches of sanctification.
+
+     Nor does the Church overlook or forget the sad fact that
+many--often through the fault of those who ought to be their spiritual
+guides in the home and Church--lapse from their baptismal covenant, or
+forget their confirmation vows, and thus fall back into an unconverted
+state. She insists on the absolute necessity of conversion or turning
+back, for all such. She does not, however, expend all her energies in
+proclaiming its necessity, but also sets forth and makes plain the
+nature of conversion, and the means and methods of bringing it about.
+
+     While the Church would, first of all, use every endeavor to
+preclude the necessity of conversion, by bringing the children to
+Jesus that He may receive and bless them through His own sacrament;
+and while she would use all diligence and watchfulness to keep them
+true to Christ in their baptismal covenant, yet, when they do fall
+away, she solemnly assures them that except they repent and be
+converted, they will eternally perish.
+
+     And if this lamentable backsliding should take place more or less
+with a large portion of a congregation, our Church prays and labors
+for a revival. While she repudiates and abhors all that is
+unscriptural, and therefore dangerous, in the modern revival system,
+she yet appreciates and gives thanks for every "_time of refreshing
+from the Lord_."
+
+     Yes, the Lutheran Church does believe in salvation, in the
+absolute necessity of its personal application, and in eternal
+perdition to every one who will not come to God in the only way of
+salvation--through Jesus Christ.
+
+     And thus the Lutheran system is a _complete_ system. It
+takes in _everything_ revealed in the Word. It teaches to observe
+_all_ things that Christ has commanded. It declares the
+_whole_ counsel of God.
+
+     The Lutheran Church believes in a _Way_ of being saved. She has a
+positive _system_ of faith. Her system of the doctrines and methods of
+Grace is a complete, a consistent, a simple, an attractive one. It
+avoids the contradictions and difficulties of other ways and systems.
+It is thoroughly loyal to God's Word. Where it differs from other
+systems and faiths, it is because it abides by and bows to what is
+written, while others depart from and change the record to suit their
+reasons. It gives all the glory of salvation to God. It throws all the
+responsibility of being saved on man. It is indeed the highway of the
+Lord, where the redeemed can walk in safety and in joy. It is the old
+path, the good Way wherein men can find rest unto their souls. It is
+the Way trodden by Patriarchs, Prophets, and ancient servants of God.
+It is the Way of the Apostles, and Martyrs, and Confessors of the
+early Church--the Way that became obscured and almost hidden during
+the dark ages. It is the Way for the bringing to light and re-opening
+of which God raised up Martin Luther.
+
+     Yes, the nominally Christian Church had largely lost that Way.
+God wanted to put her right again. For this purpose He raised up the
+great Reformer. Is it not reasonable to believe that He would lead him
+and guide him and enlighten him to know and point out this Way aright?
+If the Lutheran Reformation was a work of God, does it need constant
+improvements and repetitions? No! we believe that God led Luther
+aright, that the Way of Salvation to which He recalled the Church
+through him is the Divine Way. Millions have walked in it since his
+day, and found it a good, safe, and happy Way. No one who has ever
+left it for another way has gained thereby.
+
+     To abandon the Lutheran Church for another is to exchange a
+system that is based on sound and well-established principles of
+interpretation, logical, consistent, thoroughly scriptural, and
+therefore changeless in the midst of changes, for one without fixed
+principles of interpretation, only partially loyal to the inspired
+record, more or less inconsistent, uncertain, shifting and changing
+with the whims or notions of a fickle age.
+
+     It is to exchange a faith that satisfies, brings peace, and
+manifests itself in a child-like, cheerful, joyous trust in an
+ever-living and ever-present Redeemer, for one that ofttimes
+perplexes, raises doubts, and is more or less moody and gloomy. A
+faith that is built either on uncertain and ever-varying experience or
+on an inexorable and loveless decree, cannot be as steadfast and
+joyous as one that rests implicitly in a Redeemer, who _tasted death
+for every man_.
+
+     We conclude with the eloquent words of Dr. Seiss: "We do not say
+that none but Lutherans in name and profession can be saved. But we do
+assert that if salvation cannot be attained in the Lutheran Church, or
+the highway of eternal life cannot be found in her, there is no such
+thing as salvation. There is no God but the God she confesses. There
+is no sacred Scripture which she does not receive and teach. There is
+no Christ but the Christ of her confession, hope and trust. There are
+no means of Grace ordained of God, but those which she uses, and
+insists on having used. There are no promises and conditions of divine
+acceptance, but those which she puts before men for their comfort. And
+there is no other true Ministry, Church, or Faith, than that which she
+acknowledges and holds."
+
+
+
+
+                 THE LUTHERAN CHURCH.
+
+     My Church! my Church! my dear old Church!
+       My fathers' and my own!
+     On Prophets and Apostles built,
+       And Christ the Corner-stone!
+     All else beside, by storm or tide
+       May yet be overthrown;
+     But not my Church, my dear old Church,
+       My fathers' and my own!
+
+     My Church! my Church! my dear old Church!
+       My glory and my pride!
+     Firm in the faith Immanuel taught,
+       She holds no faith beside.
+     Upon this rock, 'gainst every shock,
+       Though gates of hell assail,
+     She stands secure, with promise sure,
+       "They never shall prevail."
+
+     My Church! my Church! my dear old Church!
+       I love her ancient name;
+     And God forbid a child of hers
+       Should ever do her shame!
+     Her mother-care I'll ever share,
+       Her child I am alone,
+     Till He who gave me to her arms
+       Shall call me to His own.
+
+     My Church! my Church! my dear old Church!
+       I've heard the tale of blood,
+     Of hearts that loved her to the death--
+       The great, the wise, the good.
+     Our martyred sires defied the fires
+       For Christ the Crucified;
+     The once-delivered faith to keep
+       They burned, they bled, they died.
+
+     My Church! my Church! I love my Church,
+       For she exalts my Lord;
+     She speaks, she breathes, she teaches not
+       But from His written Word;
+     And if her voice bids me rejoice,
+       From all my sins released,
+     'Tis through th' atoning sacrifice,
+       And Jesus is the Priest.
+
+     My Church! my Church! I love my Church,
+       For she doth lead me on
+     To Zion's palace Beautiful,
+       Where Christ my Lord hath gone.
+     From all below she bids me go
+       To Him, the Life, the Way,
+     The truth to guide my erring feet
+       From darkness into day.
+
+     Then here, my Church! my dear old Church!
+       Thy child would add a vow
+     To that whose token once was signed
+       Upon his infant brow:
+     Assault who may, kiss and betray,
+       Dishonor and disown,
+     MY CHURCH SHALL YET BE DEAR TO ME,
+       MY FATHERS' AND MY OWN!
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Way of Salvation in the Lutheran
+Church, by G. H. Gerberding
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE WAY OF SALVATION IN THE ***
+
+***** This file should be named 16285.txt or 16285.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/1/6/2/8/16285/
+
+Produced by Tom Roch and the Online Distributed Proofreading
+Team at https://www.pgdp.net
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+*** END: FULL LICENSE ***
+