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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/16285-8.txt b/16285-8.txt new file mode 100644 index 0000000..1b7eb72 --- /dev/null +++ b/16285-8.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: ISO-8859-1 + +*** 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 coöperating 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. 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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: ISO-8859-1 + +*** 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 + + + + + + +</pre> + +<div><!--Page 001--><a name="P001" id="P001"></a> +<h3>THE</h3> +<h1>WAY OF SALVATION</h1> +<h5>IN</h5> +<h3>THE LUTHERAN CHURCH.</h3> +<h5>BY</h5> +<h4>REV. G.H. GERBERDING, A.M.,</h4> +<h6>PASTOR OF ST. MARK'S EVANGELICAL LUTHERAN CHURCH, FARGO, +DAKOTA.</h6> +<hr /> +<h5>WRITTEN FOR THE COMMON PEOPLE.</h5> +<hr /> +<h5>WITH AN INTRODUCTION</h5> +<h6>BY</h6> +<h5>REV. M. RHODES, D.D.</h5> +<hr /> +<h5>PUBLISHED FOR THE AUTHOR.</h5> +<hr /> +<h5>ELEVENTH THOUSAND.<br /> +REVISED AND IMPROVED</h5> +<hr /> +<h4>LUTHERAN PUBLICATION SOCIETY,<br /> +PHILADELPHIA, PA.</h4> +<!--Page 002--><a name="P002" id="P002"></a><br /> +<br /> +<br /> +<br /> +<hr /> +<h5>COPYRIGHTED, 1887,<br /> +BY<br /> +G.H. GERBERDING.</h5> +<hr /> +<h6>ALL RIGHTS RESERVED.</h6> +<br /> +<br /> +<br /> +<br /> +<!--Page 003--><a name="P003" id="P003"></a> +<h4>TO</h4> +<h5>THE UNITED ENGLISH LUTHERAN CHURCH<br /> +OF THE FUTURE;<br /> +JOINED TOGETHER IN THE BONDS OF ONE FAITH, ACTUATED<br /> +BY ONE SPIRIT, WORKING HAND IN HAND AND HEART<br /> +WITH HEART IN ONE GENERAL BODY, THIS<br /> +BOOK IS HOPEFULLY DEDICATED<br /> +BY</h5> +<h4>THE AUTHOR</h4> +<br /> +<br /> +<br /> +<br /> +<!--Page 004--><a name="P004" id="P004"></a> <!--Blank Page--> +<!--Page 005--><a name="P005" id="P005"></a> +<h2>CONTENTS.</h2> +<hr /> +<div class="center"> +<table width="75%" cellpadding="4" summary="Table of Contents"> +<tr> + <td width="90%" align="left">I<font size="-1">NTRODUCTION</font></td> + <td width="10%" align="right" valign="bottom"><a href="#P009">9</a></td> +</tr> +<tr> + <td align="left">P<font size="-1">REFATORY SCRIPTURE PASSAGES</font></td> + <td align="right" valign="bottom"><a href="#P011">11</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER I.</b></td></tr> +<tr> + <td align="left">All are Sinners</td> + <td align="right" valign="bottom"><a href="#P013">13</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER II.</b></td></tr> +<tr> + <td width="90%" align="left">All that is Born of the Flesh must be Born of the Spirit</td> + <td align="right" valign="bottom"><a href="#P019">19</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER III.</b></td></tr> +<tr> + <td align="left">The Present, a Dispensation of Means</td> + <td align="right" valign="bottom"><a href="#P026">26</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER IV.</b></td></tr> +<tr> + <td align="left">Baptism, a Divinely Instituted Means of Grace</td> + <td align="right" valign="bottom"><a href="#P033">33</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER V.</b></td></tr> +<tr> + <td align="left">The Baptismal Covenant can be kept unbroken—Aim and Responsibility of Parents</td> + <td align="right" valign="bottom"><a href="#P041">41</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER VI.</b></td></tr> +<tr> + <td align="left">Home Influence and Training in +their Relation to the Keeping of the Baptismal Covenant</td> + <td align="right" valign="bottom"><a href="#P048">48</a></td> +</tr> +<tr><td colspan="2" align="center"><!--Page 006--><a name="P006" id="P006"></a><b>CHAPTER VII.</b></td></tr> +<tr> + <td align="left">The Sunday School in its Relation +to the Baptized Children of Christian Parents</td> + <td align="right" valign="bottom"><a href="#P055">55</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER VIII.</b></td></tr> +<tr> + <td align="left">The Sunday School—Its +relation to those in Covenant Relationship with Christ, and also to +the Unbaptized and Wandering</td> + <td align="right" valign="bottom"><a href="#P063">63</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER IX.</b></td></tr> +<tr> + <td align="left">Catechisation</td> + <td align="right" valign="bottom"><a href="#P069">69</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER X.</b></td></tr> +<tr> + <td align="left">Contents, Arrangement and +Excellence of Luther's Small Catechism</td> + <td align="right" valign="bottom"><a href="#P075">75</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XI.</b></td></tr> +<tr> + <td align="left">Manner and Object of Teaching +Luther's Catechism</td> + <td align="right" valign="bottom"><a href="#P082">82</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XII.</b></td></tr> +<tr> + <td align="left">Confirmation</td> + <td align="right" valign="bottom"><a href="#P089">89</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XIII.</b></td></tr> +<tr> + <td align="left">The Lord's Supper—Preliminary Observations</td> + <td align="right" valign="bottom"><a href="#P097">97</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XIV.</b></td></tr> +<tr> + <td align="left">The Lord's Supper, Continued</td> + <td align="right" valign="bottom"><a href="#P103">103</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XV.</b></td></tr> +<tr> + <td align="left">The Lord's Supper, Concluded</td> + <td align="right" valign="bottom"><a href="#P109">109</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XVI.</b></td></tr> +<tr> + <td align="left">The Preparatory Service, Sometimes +Called the Confessional Service</td> + <td align="right" valign="bottom"><a href="#P120">120</a></td> +</tr> +<tr><td colspan="2" align="center"><!--Page 007--><a name="P007" id="P007"></a><b>CHAPTER XVII.</b></td></tr> +<tr> + <td align="left">The Word as a Means of Grace</td> + <td align="right" valign="bottom"><a href="#P130">130</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XVIII.</b></td></tr> +<tr> + <td align="left">Conversion—Its Nature and Necessity</td> + <td align="right" valign="bottom"><a href="#P138">138</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XIX.</b></td></tr> +<tr> + <td align="left">Conversion—Varied Phenomena +or Experiences</td> + <td align="right" valign="bottom"><a href="#P145">145</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XX.</b></td></tr> +<tr> + <td align="left">Conversion—Human Agency</td> + <td align="right" valign="bottom"><a href="#P154">154</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXI.</b></td></tr> +<tr> + <td align="left">Justification</td> + <td align="right" valign="bottom"><a href="#P163">163</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXII.</b></td></tr> +<tr> + <td align="left">Sanctification</td> + <td align="right" valign="bottom"><a href="#P174">174</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXIII.</b></td></tr> +<tr> + <td align="left">Revivals</td> + <td align="right" valign="bottom"><a href="#P183">183</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXIV.</b></td></tr> +<tr> + <td align="left">Modern Revivals</td> + <td align="right" valign="bottom"><a href="#P191">191</a></td> +</tr> +<tr><td colspan="2" align="center"><!--Page 008--><a name="P008" id="P008"></a><b>CHAPTER XXV.</b></td></tr> +<tr> + <td align="left">Modern Revivals, Continued</td> + <td align="right" valign="bottom"><a href="#P200">200</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXVI.</b></td></tr> +<tr> + <td align="left">Modern Revivals, Concluded</td> + <td align="right" valign="bottom"><a href="#P209">209</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXVII.</b></td></tr> +<tr> + <td align="left">True Revivals</td> + <td align="right" valign="bottom"><a href="#P220">220</a></td> +</tr> +<tr><td colspan="2" align="center"><b>CHAPTER XXVIII.</b></td></tr> +<tr> + <td align="left">Conclusion</td> + <td align="right" valign="bottom"><a href="#P229">229</a></td> +</tr> +<tr> + <td align="left">My Church! My Church! My dear Old Church!</td> + <td align="right" valign="bottom"><a href="#P238">238</a></td> +</tr> +</table> +</div> +<br /> +<br /> +<br /> +<br /> +<!--Page 009--><a name="P009" id="P009"></a> +<h2>INTRODUCTION.</h2> +<hr /> +<p>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 <!--Page 010--><a name="P010" id="P010"></a> 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.</p> +<p>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.</p> +<p>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.</p> +<p class="right">M. RHODES.</p> +<p>S<font size="-1">T. LOUIS</font>, M<font size="-1">O</font>., +<i>March, 1887</i>.</p> +<br /> +<br /> +<!--Page 011--><a name="P011" id="P011"></a> +<h2>PREFATORY SCRIPTURE PASSAGES.</h2> +<hr /> +<p><i>To the Law and to the Testimony; if they speak not according +to this Word, it is because there is no light in them</i>.— +Isa. viii. 20.</p> +<p><i>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</i>.—Jer. vi. 16.</p> +<p><i>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</i>.—Eph. iv. 14.</p> +<p><i>Be not carried about with divers and strange doctrines; for +it is a good thing that the heart be established with +grace</i>.— Heb. xiii. 9.</p> +<p><i>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</i>.—1 Tim. iv. 16.</p> +<p><i>Hold fast the form of sound words, which thou hast heard of +me, in faith and love which is in Christ Jesus</i>.—2 Tim. i. +13.</p> +<p><i>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</i>.—1 Pet. iii. 15.</p> +<p><i>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</i>.—Jude 3.</p> +<p><i>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</i>.—2 Tim. +iv. 3, 4.</p> +<!--Page 012--><a name="P012" id="P012"></a> +<p><i>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</i>.—2 John 9. 10, 11.</p> +<p><i>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</i>.—Rev. xxii. 18, 19.</p> +<br /> +<br /> +<br /> +<!--Page 013--><a name="P013" id="P013"></a> +<h2>THE WAY OF SALVATION.</h2> +<hr /> +<h3>CHAPTER I.</h3> +<h4>ALL ARE SINNERS.</h4> +<p>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, "<i>his feet had +well-nigh slipped—his steps were almost gone</i>." Therefore, +he can sympathize with those honest questioners, who have not had +the privileges of instruction in the doctrines of sin and +<!--Page 014--><a name="P014" id="P014"></a> 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.</p> +<p>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.</p> +<p>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 <!--Page 015--><a name="P015" id="P015"></a> 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.</p> +<p>Then let us go "<i>to the law and the testimony</i>;" to the +source and fountain of all truth, the inspired Word of God. Listen +to its sad but plain statements. Job xv. 14: "<i>What is man that +he should be clean? and he which is born of a woman that he should +be righteous</i>?" Ps. li. 5: "<i>Behold I was shapen in iniquity, +and in sin did my mother conceive me.</i>" John iii. 6: "<i>That +which is born of the flesh is flesh.</i>" Ephesians ii. 3: +"<i>Among whom also we all ... were by +nature</i>"—<i>i.e.</i> by birth—"<i>the children of +wrath even as others</i>." 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.</p> +<p>The Lutheran church, then, teaches and confesses +<!--Page 016--><a name="P016" id="P016"></a> 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."</p> +<p>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 <!--Page 017--><a name="P017" +id="P017"></a> 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?</p> +<p>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.</p> +<p>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; "<i>the wages of sin is death</i>." 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.</p> +<!--Page 018--><a name="P018" id="P018"></a> +<p>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.</p> +<p>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.</p> +<!--Page 019--><a name="P019" id="P019"></a> +<h3>CHAPTER II.</h3> +<h4>ALL THAT IS BORN OF THE FLESH MUST BE BORN OF THE SPIRIT.</h4> +<p>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."</p> +<p>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 <i>relative</i> innocence. The Apostle +exhorts: "<i>Be ye followers of God, as dear children." "In malice +be ye children</i>." 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: "<i>Of such is the +kingdom of heaven</i>," and "<i>Except ye be converted, and become +as little children, ye cannot enter the kingdom of heaven</i>."</p> +<!--Page 020--><a name="P020" id="P020"></a> +<p>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 <i>relatively</i> +innocent. Compared with the forbidding, haughty, loveless +disciples, little children are much <i>better subjects</i> for the +kingdom. While the roots of sin are there, that sin has not yet +done its hardening work.</p> +<p>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, "<i>Suffer the little children to come unto me</i>," that I +may touch them, bless them, impart my Grace to them, and thus make +them partakers of my kingdom. "<i>Of such is the kingdom</i>" +because I desire and purpose to bring them into the kingdom.</p> +<p>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 <!--Page 021--><a name="P021" id="P021"></a> germs of sin +are still there. Its nature is evil. It must be saved from that +moral nature. How?</p> +<p>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 <i>conscious</i> sin. Therefore, the atonement of +Christ covers their case, and, without anything further, they pass +into heaven, if they die in their infancy."</p> +<p>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.</p> +<p>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.</p> +<!--Page 022--><a name="P022" id="P022"></a> +<p>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.</p> +<p>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, <i>dead in trespasses and +in sins</i>. Its nature must be cleansed and renewed. Otherwise, if +it can be saved as it is, there are unregenerate souls in +heaven!</p> +<p>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, "<i>Verily, verily, I say +unto you, except a man be born again he cannot see the kingdom of +God</i>." He repeats this sweeping declaration a second time. In +the Greek it reads, Except <i>any one</i> be born again. The +assertion is intended to embrace every human being. Lest this +should be disputed, <!--Page 023--><a name="P023" id="P023"></a> +Jesus further says, "<i>That which is born of the +flesh</i>"—i.e., naturally born—"<i>is flesh, and that +which is born of the Spirit is spirit.</i>" Wherever there is a +birth of the flesh, there must be a birth of the Spirit. The +flesh-born cannot even <i>see</i> 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: "<i>For in Christ +Jesus neither circumcision availeth anything, nor uncircumcision, +but a new creature</i>"—i.e., neither Jewish birth nor +Gentile birth, without the new birth.</p> +<p>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."</p> +<p>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, <i>unchanged</i> by +divine Grace, that <!--Page 024--><a name="P024" id="P024"></a> +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.</p> +<p>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.</p> +<p>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.</p> +<p>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 <!--Page 025--><a name="P025" id="P025"></a> +purpose. He, of whom it was prophesied long before +He came, that He would "<i>gather the lambs in His arms and carry +them in His bosom</i>;" who made it the first duty of the +reinstated apostle to <i>feed His lambs</i>, must have a special +care for them. It is not His or His Father's will "<i>that one of +them should perish</i>." 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.</p> +<!--Page 026--><a name="P026" id="P026"></a> +<h3>CHAPTER III.</h3> +<h4>THE PRESENT, A DISPENSATION OF MEANS.</h4> +<p>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.</p> +<p>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.</p> +<p>Beyond controversy, God is <i>willing</i> to save the little +<!--Page 027--><a name="P027" id="P027"></a> helpless sufferers +from sin, by making them subjects of His kingdom of Grace here, and +thus of His kingdom of glory hereafter.</p> +<p>But <i>can</i> 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."</p> +<p>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 +<!--Page 028--><a name="P028" id="P028"></a> argue that all +things are not possible with God if they dare. We still prefer to +believe that the Spirit of God <i>can</i> change, renew and +regenerate the new-born child. In Matt. iii. 9, we read; "<i>For I +say unto you that God is able of these stones to raise up children +unto Abraham," i.e</i>., as the connection shows, spiritual +children of Abraham, true children of God.</p> +<p>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.</p> +<p>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? <!--Page 029--><a name="P029" id="P029"></a> +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.</p> +<p>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, <i>He mixed spittle and clay</i>, 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 <i>five +barley loaves and two small fishes</i>, to feed the five thousand, +even an apostle said: "<i>What are these among so many</i>?" 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.</p> +<!--Page 030--><a name="P030" id="P030"></a> +<p>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.</p> +<p>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: "<i>Go ye, therefore, +and make disciples</i> +<!--Page 031--><a name="P031" id="P031"></a> <i>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.</i>" Here then is the +Saviour's explicit instruction. The Apostles are to <i>make +disciples</i>. This is the object of their mission. How are they to +do it? By <i>baptizing</i> them into the name of the triune God, +<i>and teaching</i> 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.</p> +<p>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 <!--Page 032--><a name="P032" id="P032"></a> Martin Luther and his co-workers stood, where the +confessors of Augsburg stood, and where the framers of the Book of +Concord stood.</p> +<p>The world still asks: "What good can a little water do?" We +answer, first of all: "Baptism <i>is not simply water</i>, 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, <i>that</i> 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?"</p> +<!--Page 033--><a name="P033" id="P033"></a> +<h3>CHAPTER IV.</h3> +<h4>BAPTISM, A DIVINELY APPOINTED MEANS OF GRACE.</h4> +<p>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 +"<i>wrest the Scriptures to their own destruction.</i>" 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.</p> +<p>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 <!--Page 034--><a name="P034" id="P034"></a> there is something in the text itself, or in the +context, that clearly indicates that it is intended to convey a +figurative sense.</p> +<p>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.</p> +<p>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."</p> +<p>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?</p> +<p>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 +<!--Page 035--><a name="P035" id="P035"></a> says: "<i>He that +believeth and is baptized shall be saved.</i>" In John iii. 5, he +says: "<i>Except a man</i>"—<i>i.e.</i>, any one—"<i>be +born of water and of the Spirit, he cannot enter the kingdom of +God.</i>" In Acts ii. 38, the Apostle says: "<i>Repent and be +baptized every one of you for the remission of your sins.</i>" Acts +xxii. 16: "<i>Arise and be baptized, and wash away thy sins, +calling on the name of the Lord.</i>" Romans vi. 3: "<i>Know ye not +that so many of us as were baptized into Christ, were baptized into +His death.</i>" Gal. iii. 27: "<i>For as many of you as have been +baptized into Christ, have put on Christ.</i>" Eph. v. 25-26: +"<i>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.</i>" Col. ii. 12: "<i>Buried with Him in baptism, wherein ye +are also risen with Him through the faith of the operation of +God.</i>" Tit. iii. 5: "<i>According to His mercy He saved us by +the washing of regeneration, and renewing of the Holy Ghost.</i>" 1 +Pet. iii. 21: "<i>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.</i>"</p> +<p>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.</p> +<!--Page 036--><a name="P036" id="P036"></a> +<p>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 <i>sign</i>—an outward sign—of an +invisible grace?</p> +<p>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 +<i>water</i> as well as Spirit, when speaking of the new birth. +"Make disciples, (by) <i>baptizing</i> them." "Be baptized <i>for +the remission of your sins</i>." "Be baptized and <i>wash away thy +sin</i>." "Baptized <i>into Christ</i>." By baptism "<i>put on +Christ</i>." Christ designs to sanctify and cleanse the Church with +"the <i>washing of water</i> by the Word." "<i>Washing of +regeneration</i> and renewing of the Holy Ghost." "Baptism <i>doth +also now save us</i>." 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 +<!--Page 037--><a name="P037" id="P037"></a> overthrow every +doctrine of our holy Christian faith.</p> +<p>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.</p> +<p>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 <i>absolutely</i> +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 <!--Page 038--><a name="P038" id="P038"></a> 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 <i>ordinary</i>, not +<i>absolute</i>. 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.</p> +<p>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 <i>absence</i> but the <i>contempt</i> of the +sacrament condemns."</p> +<p>While the Lutheran Church, therefore, has confidence enough in +her dear heavenly Father and loving <!--Page 039--><a name="P039" +id="P039"></a> 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.</p> +<p>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 "<i>baptize the nations</i>"—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.</p> +<p>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 <i>needs</i> the blessing of Jesus, and that +He <i>can</i> bestow the needed blessing. And yet she will deny +that He can bless it through His own sacrament.—"<i>the +washing of water by the Word</i>."</p> +<!--Page 040--><a name="P040" id="P040"></a> +<p>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, "<i>bearing on its +body the marks of the Lord Jesus</i>."</p> +<p>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.</p> +<!--Page 041--><a name="P041" id="P041"></a> +<h3>CHAPTER V.</h3> +<h4>THE BAPTISMAL COVENANT CAN BE KEPT UNBROKEN. AIM AND +RESPONSIBILITY OF PARENTS.</h4> +<p>We have gone "<i>to the Law and to the Testimony</i>" 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.</p> +<p>Here let us be careful, however, to bear in mind and keep before +us that we claim for the child only the <i>birth</i> of a new life. +It has been <i>born</i> 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 +<!--Page 042--><a name="P042" id="P042"></a> babe. The little +life needs the most tender, watchful and intelligent fostering and +care.</p> +<p>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."</p> +<p>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, "<i>A +child left to himself bringeth his mother to shame</i>." And this +may be true even of a baptized child.</p> +<!--Page 043--><a name="P043" id="P043"></a> +<p>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 <i>keep</i> 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.</p> +<p>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 <i>First</i>, 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. <i>Second</i>, to instruct the +child when it comes to years of discretion, that it has been truly +baptized, as Christ has commanded. <i>Third</i>, 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 +<i>Fourth</i>, 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.</p> +<p>That most delightful Lutheran theologian, Luthardt, says: +"Infant baptism is a comfort beyond any other, +<!--Page 044--><a name="P044" id="P044"></a> 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."</p> +<p>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.</p> +<p>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>i.e.</i>, 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 <!--Page 045--><a name="P045" id="P045"></a> 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 "<i>ministered unto the Lord before Eli</i>". As a mere child +God used him as a prophet. Of the prophet Jeremiah it is written: +(Jer. i. 5) "<i>Before thou earnest forth out of the womb, I +sanctified thee</i>." Of John the Baptist it is written: (Luke i. +15) "<i>He shall be filled with the Holy Ghost, even from his +mother's womb</i>". To Timothy, Paul says: "<i>From a child thou +hast known the Holy Scriptures, which are able to make thee wise +unto salvation</i>," and in speaking of Timothy's faith Paul says, +that faith "<i>dwelt first in thy grandmother Lois, and thy mother +Eunice</i>." Psalms lxxi. 5-6: "<i>Thou art my trust from my youth. +By thee have I been holden up from the womb</i>."</p> +<p>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.</p> +<p>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 +<!--Page 046--><a name="P046" id="P046"></a> 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. "<i>Out of the mouth of babes and sucklings thou hast +perfected praise;" "Suffer them to come unto Me</i>." 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>I know that he will command his household after him, +and that they shall keep the way of the Lord</i>." Psalm lxxviii. +6, 7, "<i>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 <!--Page 047--><a name="P047" id="P047"></a> His commandments</i>." Prov. xxii. 6, "<i>Train up a +child in the way he should go; when he is old he will not depart +from it</i>." Eph. vi. 4, "<i>Bring them up in the nurture and +admonition of the Lord</i>."</p> +<p>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.</p> +<!--Page 048--><a name="P048" id="P048"></a> +<h3>CHAPTER VI.</h3> +<h4>HOME INFLUENCE AND TRAINING IN THEIR RELATION TO THE KEEPING OF +THE BAPTISMAL COVENANT.</h4> +<p>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.</p> +<p>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 <!--Page 049--><a name="P049" id="P049"></a> 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."</p> +<p>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.</p> +<p>But the child must be instructed. Begin early. +<!--Page 050--><a name="P050" id="P050"></a> 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."</p> +<p>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!</p> +<p>The child must be taught the truth of God's Word. It also must +be sanctified, <i>i.e.</i>, made more and more holy "<i>through the +truth</i>." As a child it needs first the "<i>milk of the +Word</i>." 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 <!--Page 051--><a name="P051" id="P051"></a> +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.</p> +<p>As they become able to study, to think and to comprehend it, the +judicious parent will be glad to avail <!--Page 052--><a name= +"P052" id="P052"></a> himself of the help of Luther's Catechism. +Here the more important teachings of the Word are summarized and +systemized.</p> +<p>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."</p> +<p>So also with the Creed, the Lord's Prayer, and the Sacraments. +This is Luther's idea.</p> +<p>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.</p> +<p>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 <!--Page 053--><a name="P053" id="P053"></a> 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.</p> +<p>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. "<i>Know ye +not</i>," says Paul, as if he said, have you forgotten it? "<i>that +as many of us as have been baptized into Christ have been baptized +into His death</i>?" 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.</p> +<p>The Apostles frequently speak of the "<i>Church that is in the +house</i>." 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 <!--Page 054--><a name="P054" +id="P054"></a> 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.</p> +<p>Says Dr. Cuyler, an eminent Presbyterian, "The children of +Christian parents ought never to need conversion."</p> +<!--Page 055--><a name="P055" id="P055"></a> +<h3>CHAPTER VII.</h3> +<h4>THE SUNDAY-SCHOOL IN ITS RELATION TO THE BAPTIZED CHILDREN OF +CHRISTIAN PARENTS.</h4> +<p>We have tried to set forth the Lutheran idea of a Christian +home. In such a home, called, "<i>a Church in the House</i>," 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.</p> +<p>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, <!--Page 056--><a name= +"P056" id="P056"></a> 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.</p> +<p>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 <i>convert</i> 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. +<!--Page 057--><a name="P057" id="P057"></a> 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 <i>Christianize</i> 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."</p> +<p>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 <i>vice versa</i>, if this popular view is +correct, then the whole Lutheran system of baptism, baptismal +Grace, and the baptismal covenant, falls to the ground.</p> +<p>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 "<i>Church in the +House</i>," 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 <!--Page 058--><a name="P058" +id="P058"></a> 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.</p> +<p>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.</p> +<p>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 "<i>quench the +Spirit</i>?" Oh how sad, that thus thousands of children have their +first love, their first trust, quenched by those who have more zeal +than knowledge!</p> +<!--Page 059--><a name="P059" id="P059"></a> +<p>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. <i>Feed</i> that lamb, feed it with <i>the sincere +milk of the Word</i>. 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.</p> +<p>Instead of singing doubtfully and dolefully:</p> +<div class="poem"> +<div class="stanza"><span class="i5">"I am young, but I must +die,<br /></span> <span class="i5">In my grave I soon shall +lie.<br /></span> <span class="i5">Am I ready now to +go,<br /></span> <span class="i5">If the will of God be +so?"<br /></span> <span class="i2">or,<br /></span> <span class= +"i5">"Child of sin and sorrow<br /></span> <span class="i6">Filled +with dismay,<br /></span> <span class="i5">Wait not for +to-morrow;<br /></span> <span class="i6">Yield thee to-day:" +etc.<br /></span> <span class="i2">or,<br /></span> <span class= +"i5">"Depth of mercy, can there be<br /></span> <span class= +"i5">Mercy still reserved for me?" etc.<br /></span> <span class= +"i2">or,<br /></span> <span class="i5">"Hasten, sinner, to be +wise,<br /></span> <span class="i5">Stay not for to-morrow's sun," +etc<br /></span> <span class="i2">or,<br /></span> +<!--Page 060--><a name="P060" id="P060"></a> <span class="i5">"I +can but perish if I go,<br /></span> <span class="i6">I am resolved +to try,<br /></span> <span class="i5">For, if I stay away, I +know<br /></span> <span class="i6">I shall forever +die."<br /></span> <span class="i2">or,<br /></span> <span class= +"i3">"When saints gather round Thee, dear Saviour +above,<br /></span> <span class="i3">And hasten to crown Thee with +jewels of love,<br /></span> <span class="i3">Amid those bright +mansions of glory so fair—<br /></span> <span class="i3">Oh, +tell me, dear Saviour, if I shall be there!"<br /></span></div> +</div> +<p>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:</p> +<div class="poem"> +<div class="stanza"><span class="i5">"I am Jesus' little +lamb,<br /></span> <span class="i5">Therefore glad and gay I +am;<br /></span> <span class="i5">Jesus loves me, Jesus knows +me,<br /></span> <span class="i5">All that's good and fair He shows +me,<br /></span> <span class="i5">Tends me every day the +same,<br /></span> <span class="i5">Even calls me by my +name,"<br /></span></div> +</div> +<p>and such other cheerful and healthy hymns as breathe the spirit +of the Church of the Reformation.</p> +<p>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 <i>helps</i>, 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 +<i>convert</i>, but <i>feed</i> His lambs.</p> +<!--Page 061--><a name="P061" id="P061"></a> +<p>From these considerations we see how important it is for +Lutheran Sunday-schools to have teachers who "<i>know of the +doctrine, whether it be true</i>;" who are "<i>rooted and grounded +in the faith</i>;" who are "<i>ready always to give an answer to +every man that asketh them a reason of the hope that is in +them</i>;" who are "<i>apt to teach</i>."</p> +<p>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.</p> +<p>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 <!--Page 062--><a name="P062" id="P062"></a> 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.</p> +<!--Page 063--><a name="P063" id="P063"></a> +<h3>CHAPTER VIII.</h3> +<h4>THE SUNDAY-SCHOOL—ITS RELATION TO THOSE IN COVENANT +RELATIONSHIP WITH CHRIST, AND ALSO TO THE UNBAPTIZED AND +WANDERING.</h4> +<p>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.</p> +<p>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 <!--Page 064--><a name="P064" id="P064"></a> 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.</p> +<p>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?</p> +<p>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 <!--Page 065--><a name="P065" +id="P065"></a> 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.</p> +<p>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.</p> +<p>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.</p> +<p>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 +<!--Page 066--><a name="P066" id="P066"></a> 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.</p> +<p>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 <i>their</i> 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 +<!--Page 067--><a name="P067" id="P067"></a> 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>i.e.</i>, converted.</p> +<p>Now this difficult work, this great change, can be accomplished +only through the power of God's Word. "<i>The law of the Lord is +perfect, converting the soul." "The Gospel of Christ is the power +of God unto salvation."</i> The words of Christ, "<i>they are +spirit and they are life.</i>" If sinners, whether young or old, +are to be reclaimed for Christ, it must be through that Word which +"<i>is quick</i>"—<i>i.e.</i>, full of life—"<i>and +powerful and sharper than any two-edged sword.</i>"</p> +<p>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 <!--Page 068--><a name="P068" id="P068"></a> +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 <i>grow in Grace and in the knowledge of our Lord and +Saviour Jesus Christ</i>.</p> +<!--Page 069--><a name="P069" id="P069"></a> +<h3>CHAPTER IX.</h3> +<h4>CATECHISATION.</h4> +<p>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>i.e.</i>, +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 <!--Page 070--><a name="P070" id="P070"></a> as perfectly as +they know their multiplication table. And such ought to be the +case.</p> +<p>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.</p> +<p>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.</p> +<!--Page 071--><a name="P071" id="P071"></a> +<p>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.</p> +<p>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.</p> +<p>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 <!--Page 072--><a name="P072" id="P072"></a> use +your parental authority, if necessary, that your children learn the +Catechism and regularly attend the pastor's instructions.</p> +<p>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.</p> +<p>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 <!--Page 073--><a name="P073" id="P073"></a> from +the Spirit of God, and not from a Church Catechism," etc., etc.</p> +<p>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?</p> +<p>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!</p> +<p>Any child that can read this little book knows better. The +plainest reader cannot fail to see that it is intended as a +<i>help</i> 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.</p> +<p>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 <!--Page 074--><a name="P074" +id="P074"></a> scriptural Catechism most thoroughly, appreciate, +understand, love and live their Bibles most.</p> +<p>Of the contents, arrangement and intrinsic value of Luther's +Small Catechism, we will speak in the next chapter.</p> +<!--Page 075--><a name="P075" id="P075"></a> +<h3>CHAPTER X.</h3> +<h4>CONTENTS, ARRANGEMENT AND EXCELLENCE OF LUTHER'S SMALL +CATECHISM.</h4> +<p>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.</p> +<p>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.</p> +<p>If any one can know all these other matters also, so +<!--Page 076--><a name="P076" id="P076"></a> 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.</p> +<p>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.</p> +<p>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:</p> +<p>"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.</p> +<!--Page 077--><a name="P077" id="P077"></a> +<p>"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.</p> +<p>"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.</p> +<p>"Fourthly: The blessed Sacraments, the ceremonies of ceremonies, +which God himself has instituted and ordained, and therein assured +us of his Grace."</p> +<p>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.'"</p> +<p>Dr. Seiss, in his Ecclesia Lutherana, says: "It is the +completest summary of the contents of the Bible +<!--Page 078--><a name="P078" id="P078"></a> 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."</p> +<p>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."</p> +<p>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.</p> +<p><!--Page 079--><a name="P079" id="P079"></a></p> +<p>Let each one look for a moment at himself, and then from himself +into this little book.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<!--Page 080--><a name="P080" id="P080"></a> +<p>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?</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>Such is Luther's Small Catechism. Is it any wonder +<!--Page 081--><a name="P081" id="P081"></a> 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?</p> +<p>We have something yet to say on the manner of teaching it and +the results of faithful teaching and learning.</p> +<!--Page 082--><a name="P082" id="P082"></a> +<h3>CHAPTER XI.</h3> +<h4>MANNER AND OBJECT OF TEACHING LUTHER'S CATECHISM</h4> +<p>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."</p> +<p>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.</p> +<p>And yet how sadly neglected and abused, even by those who bear +its author's name! It is neglected, if <!--Page 083--><a name= +"P083" id="P083"></a> 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.</p> +<p>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.</p> +<p>Worse than this, it has often been used as an instrument +<!--Page 084--><a name="P084" id="P084"></a> 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.</p> +<p>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 <!--Page 085--><a name="P085" +id="P085"></a> 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!</p> +<p>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 <i>about</i> 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 <i>my</i> personal Saviour and loving friend, <i>my</i> Lord and +<i>my</i> God.</p> +<p>Here, we fear, many ministers make a sad mistake. +<!--Page 086--><a name="P086" id="P086"></a> They are too easily +satisfied with a mere outward knowledge of the truth. They forget +that even if it were possible to "<i>understand all mystery and all +knowledge</i>"—intellectually—and not have charity, +<i>i.e.</i>, deep, fervent, glowing <i>love</i> 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.</p> +<p>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.</p> +<p>Where, on the other hand, the seeds of baptismal +<!--Page 087--><a name="P087" id="P087"></a> 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.</p> +<p>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.</p> +<p>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>i.e.</i>, sorrow for and hatred of sin, and true faith, +<i>i.e.</i>, a confiding, trustful embracing of Christ as the only +Saviour.</p> +<p>Whether these elements of the new life have been constantly and +uninterruptedly developed from Baptism, <!--Page 088--><a name= +"P088" id="P088"></a> 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.</p> +<p>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.</p> +<p>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.</p> +<!--Page 089--><a name="P089" id="P089"></a> +<h3>CHAPTER XII.</h3> +<h4>CONFIRMATION.</h4> +<p>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, +"<i>baptizing</i> them, and <i>teaching</i> them."</p> +<p>We have also admitted all along that there may be +<!--Page 090--><a name="P090" id="P090"></a> 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.</p> +<p>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.</p> +<p>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 <i>ready to give an answer to every man that asks of them +a reason of the hope that is in them</i>. 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 <i>my</i> Lord; who has redeemed +<i>me</i>, a lost and condemned creature, secured and delivered +<i>me</i> from all sin, from death, and from the power of the devil +... in order that I might be His, live under Him in His +<!--Page 091--><a name="P091" id="P091"></a> kingdom and serve +Him in everlasting righteousness, innocence and blessedness."</p> +<p>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 <i>me</i> through the Gospel, +enlightened <i>me</i> by His gifts, sanctified and preserved +<i>me</i> in the true faith," etc.</p> +<p>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: +"<i>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.</i>" Jesus also says, Matt. x. 32: "<i>Whosoever, +therefore, shall confess Me before men, him will I confess also +before my Father which is in heaven.</i>"</p> +<p>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.</p> +<p>If our catechumens would therefore still follow God's +<!--Page 092--><a name="P092" id="P092"></a> 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.</p> +<p>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.</p> +<p>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 +<!--Page 093--><a name="P093" id="P093"></a> 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.</p> +<p>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.</p> +<p>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. +<!--Page 094--><a name="P094" id="P094"></a> 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.</p> +<p>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.</p> +<p>We do not claim for the rite of confirmation a "<i>thus saith +the Lord</i>." 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 <!--Page 095--><a name="P095" id="P095"></a> 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.</p> +<p>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.</p> +<p>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.</p> +<!--Page 096--><a name="P096" id="P096"></a> +<p>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.</p> +<!--Page 097--><a name="P097" id="P097"></a> +<h3>CHAPTER XIII.</h3> +<h4>THE LORD'S SUPPER—PRELIMINARY OBSERVATIONS.</h4> +<p>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.</p> +<p>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."</p> +<p>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 +<!--Page 098--><a name="P098" id="P098"></a> 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.</p> +<p>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.</p> +<p>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.</p> +<p>We observe first, the importance of bearing in mind the +<i>source</i> 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 <!--Page 099--><a name="P099" id="P099"></a> 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 <i>human</i> 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.</p> +<p>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, "<i>All power is given unto Me in +heaven and in earth</i>," and, "<i>In whom dwelt all the fullness +of the Godhead bodily</i>;" who even before his birth in human form +was called "<i>the Mighty God, the everlasting Father, the Prince +of Peace</i>." When we come to deal with an institution of His, we +dare never expect to <!--Page 100--><a name="P100" id="P100"></a> fathom or test it by our poor, short-sighted and +sin-blinded reason, philosophy, science, or common sense. "<i>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.</i>" 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.</p> +<p>Whenever, therefore, we come to study this ordinance, let us +ever bear in mind its divine origin. It is <i>the Lord's</i> +Supper. This precaution will be a safeguard against error, and a +help to the truth.</p> +<!--Page 101--><a name="P101" id="P101"></a> +<p>We notice secondly the <i>time</i> of institution. It was "<i>in +the night in which He was betrayed</i>." 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, +"<i>having loved His own, He loved them to the end</i>." 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.</p> +<p>We notice thirdly the significant <i>term</i> by which +<!--Page 102--><a name="P102" id="P102"></a> Jesus designates +this institution. When he administered the cup He said: "This cup +is the <i>New Testament</i> in my blood." He calls it a testament. +A testament is a last <i>will</i>.</p> +<p>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.</p> +<p>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 +<i>change</i> 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.</p> +<p>We will consider the <i>nature</i> of the Sacrament of the +Lord's Supper in the next chapter.</p> +<!--Page 103--><a name="P103" id="P103"></a> +<h3>CHAPTER XIV.</h3> +<h4>THE LORD'S SUPPER—CONTINUED.</h4> +<p>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 <i>Author</i> or <i>Founder</i> of this +institution, the <i>time</i> and <i>circumstances</i> of the +institution, and its <i>testamentary</i> character.</p> +<p>We are now ready to inquire further into the <i>nature</i> and +<i>meaning</i> 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?</p> +<p>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.:</p> +<!--Page 104--><a name="P104" id="P104"></a> +<p>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."</p> +<p>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."</p> +<p>3. "Scripture is to be interpreted by Scripture, the dark +passages are to be compared with the more clear, bearing on the +same subject."</p> +<p>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."</p> +<p>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, <i>"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.'"</i> 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.</p> +<!--Page 105--><a name="P105" id="P105"></a> +<p>We notice only this difference: Luke adds the words, "<i>This do +in remembrance of Me</i>." 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, "<i>Do this in remembrance of Me</i>." Now +we submit right here, if to <i>remember</i> 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.</p> +<p>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: "<i>For I have +received of the Lord that which also I delivered</i> +<!--Page 106--><a name="P106" id="P106"></a> <i>unto you, that +the Lord Jesus the same night in which he was betrayed, took +bread</i>," etc., giving in substance the same words of institution +as given by the Evangelists (1 Cor. xi. 23, 24, 25).</p> +<p>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: <i>"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."</i> Verse 29: <i>"For he +that eateth and drinketh unworthily, eateth and drinketh damnation +to himself, not discerning the Lord's body."</i> Going back to +chapter ten, verse sixteen, we find the Apostle giving the doctrine +of the Lord's Supper in a few words thus: <i>"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?"</i></p> +<p>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 <!--Page 107--><a name="P107" id="P107"></a> to +John vi. 53-56: <i>"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."</i></p> +<p>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—"<i>This is +my body." "This is my blood of the New Testament</i>;" or "<i>the +New Testament in my blood</i>." Note the language of Paul: +<i>"Guilty of the body and blood of the Lord." "Not discerning the +Lord's body."</i> The cup is called <i>the communion of the +blood</i>, and the bread, <i>the communion of the body</i> of +Christ. The word communion is made up of two Latin words, +<i>con</i> and <i>unio</i>, meaning union with, or connection with. +The <!--Page 108--><a name="P108" id="P108"></a> 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.</p> +<p>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.)</p> +<!--Page 109--><a name="P109" id="P109"></a> +<h3>CHAPTER XV.</h3> +<h4>THE LORD'S SUPPER—CONCLUDED.</h4> +<p>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?</p> +<p>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 <i>Bible +doctrine</i>.</p> +<p>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 <!--Page 110--><a name="P110" id="P110"></a> 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 <i>bread</i>." "I will not +drink of the <i>fruit of the vine</i>." "The <i>bread</i> which we +break." "For as often as ye eat this <i>bread</i> 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 <i>bread</i> and <i>wine</i> 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.</p> +<p>Do then these words of Scripture teach the doctrine of +Consubstantiation? There are persons who talk a +<!--Page 111--><a name="P111" id="P111"></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.</p> +<p>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 <i>bread</i> and <i>the fruit of the vine</i>, 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 +<!--Page 112--><a name="P112" id="P112"></a> 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?</p> +<p>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.</p> +<p>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, <!--Page 113--><a name="P113" id="P113"></a> 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.</p> +<p>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 <i>My body +... My blood</i>?" 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, "<i>Do this in remembrance of Me</i>?" Or why did +not Christ plainly say, "Take, <!--Page 114--><a name="P114" id="P114"></a> 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.</p> +<p>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.</p> +<p>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 <!--Page 115--><a name="P115" id="P115"></a> +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 <i>not a +corruptible thing</i>, and of which the Apostle says, Heb. ix. 12, +"<i>By his own blood he entered in once into the Holy Place</i>" +(that is, into heaven), and of which Jesus spoke when He said, +"<i>Take eat, this is my body</i> ... <i>this is my blood</i>."</p> +<p>Of this body and blood, the Scriptures affirm that they are +present in the sacrament. The passage which sets forth the +<i>double</i> 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 <i>body</i>, not of His Spirit or His influence. If the +bread is the communion of, participation in, or connection with His +body, then bread <i>and</i> body must both be present. It takes two +things to make a communion. <!--Page 116--><a name="P116" id="P116"></a> They must both be present. It would be absurd to +speak of bread as a communion of something in no way connected with +it.</p> +<p>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.</p> +<p>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." +<!--Page 117--><a name="P117" id="P117"></a> 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."</p> +<p>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.</p> +<p>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.</p> +<!--Page 118--><a name="P118" id="P118"></a> +<p>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."</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<!--Page 119--><a name="P119" id="P119"></a> +<p>Instead of being offended, let us rather bow down, and worship, +and adore, and sing:</p> +<div class="poem"> +<div class="stanza"><span class="i2">"Lord, at Thy table I +behold<br /></span> <span class="i3">The wonders of Thy +Grace;<br /></span> <span class="i2">But most of all admire that +I<br /></span> <span class="i3">Should find a welcome +place."<br /></span> <span class="i2"> <br /></span> +<span class="i2">"I that am all defiled by sin;<br /></span> +<span class="i3">A rebel to my God:<br /></span> <span class="i2">I +that have crucified His Son<br /></span> <span class="i3">And +trampled on His blood!"<br /></span> <span class= +"i2"> <br /></span> <span class="i2">"What strange surprising +Grace is this<br /></span> <span class="i3">That such a soul has +room;<br /></span> <span class="i2">My Saviour takes me by the +hand.<br /></span> <span class="i3">And kindly bids me +come!"<br /></span></div> +</div> +<!--Page 120--><a name="P120" id="P120"></a> +<h3>CHAPTER XVI.</h3> +<h4>THE PREPARATORY SERVICE; SOMETIMES CALLED THE CONFESSIONAL +SERVICE.</h4> +<p>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.</p> +<p>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 <!--Page 121--><a name="P121" +id="P121"></a> 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.</p> +<p>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, <i>e.g.</i>, 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: <i>"But let a man examine himself, and so let him eat +of that bread and drink of that cup."</i></p> +<p>And it is to aid and assist the communicant in this +self-examination that we have our preparatory service. +<!--Page 122--><a name="P122" id="P122"></a> 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.</p> +<p>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.</p> +<p>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 +<!--Page 123--><a name="P123" id="P123"></a> 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."</p> +<p>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.</p> +<p>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."</p> +<p>And so we can. In Matt. xvi. 19, Jesus says to Peter: <i>"I will +give unto thee the keys of the kingdom of heaven: and whatsoever +thou shalt bind on earth</i> <!--Page 124--><a name="P124" id="P124"></a> <i>shalt be bound in heaven; and whatsoever thou +shall loose on earth shall be loosed in heaven."</i> 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: <i>"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."</i></p> +<p>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; <i>"He that heareth you, heareth +Me: and he that despiseth you, despiseth me."</i> 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: <i>"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."</i> If we would see how this ambassador +<!--Page 125--><a name="P125" id="P125"></a> exercised his high +authority in an individual case, he tells us in 2 Cor. ii. 10: +<i>"If I forgave anything, to whom I forgave it for your sakes +forgave I it, in the person of Christ."</i></p> +<p>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 <i>in some sense</i> committed to His Church the +power to remit and retain sins, and that this power is exercised in +the Church through its ministry.</p> +<p>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 <i>delegate</i> that +power to another, and permit him to use it <i>in His name</i>. 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 +<i>himself</i> to forgive sins. If he can have any power at all, it +must be <i>Christ's</i> 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 "<i>in the person of Christ</i>."</p> +<!--Page 126--><a name="P126" id="P126"></a> +<p>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, <i>preaching repentance and remission of +sins</i>, 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.</p> +<p>The pastor can only <i>declare</i> 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 <!--Page 127--><a name="P127" id="P127"></a> 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."</p> +<p>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."</p> +<p>We had intended to still say something about the <i>public</i> +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 +<i>private</i> 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, +<!--Page 128--><a name="P128" id="P128"></a> and that she did +wisely when, after repudiating the blasphemous practices of the +Romish confessional, she yet retained an evangelical Confession and +Absolution.</p> +<p>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."</p> +<p>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."</p> +<p>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 +<i>curate</i> for the <i>cure</i> 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.</p> +<p>And thus, wherever he finds true penitence and faith, however +weak, he carries out the divine commission which directs him: +"<i>Comfort ye, comfort ye my people, saith the Lord, speak ye +comfortably to</i>—i.e. speak ye to the heart +of—<i>Jerusalem, and cry unto her that her</i> +<!--Page 129--><a name="P129" id="P129"></a> <i>warfare is +accomplished, that her iniquity is pardoned; for she hath received +of the Lord's hand double for all her sins</i>" Is. 40, I, 2.</p> +<div class="poem"> +<div class="stanza"><span class="i2">"How beauteous are their +feet,<br /></span> <span class="i3">Who stand on Zion's +Hill!<br /></span> <span class="i2">Who bring salvation on their +tongues,<br /></span> <span class="i3">And Words of peace +reveal.<br /></span> <span class="i2"> <br /></span> +<span class="i2">"How charming is their voice!<br /></span> +<span class="i3">How sweet the tidings are!<br /></span> +<span class="i2">'Zion behold thy Saviour King;<br /></span> +<span class="i3">He reigns and triumphs here.'"<br /></span></div> +</div> +<!--Page 130--><a name="P130" id="P130"></a> +<h3>CHAPTER XVII.</h3> +<h4>THE WORD AS A MEANS OF GRACE</h4> +<p>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.</p> +<p>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 +<!--Page 131--><a name="P131" id="P131"></a> 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 <i>occasion</i> 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.</p> +<p>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 <i>delivers</i> from sin and +<i>confers</i> 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 <i>conveys</i> that Spirit to the very mind and +heart. It is indeed a precious truth, that this +<!--Page 132--><a name="P132" id="P132"></a> Word not only tells +me what I must do to be saved, but it also <i>enables me to do +it</i>. 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.</p> +<p>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 <i>through the +Gospel</i>, 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, <i>in those that hear the Gospel</i>," +etc.</p> +<p>Is this the teaching of the Word itself? Let us see. In John vi. +63, Jesus says: <i>"The words that I speak unto you, they are +spirit and they are life."</i> In Romans i. 16, Paul says of the +Gospel: <i>"It is the power of God unto salvation to every one that +believeth."</i> Heb. iv. 12: <i>"For the word of God is quick</i> +(living) <i>and powerful, and sharper than any two-edged +sword."</i> 1 Peter i. 23: <i>"Born again not of corruptible seed, +but of incorruptible, by the Word of God, which liveth and abideth +forever."</i> <!--Page 133--><a name="P133" id="P133"></a> James +i. 21: <i>"Receive with meekness the engrafted Word, which is able +to save your souls."</i> It is clear, therefore, that the Word does +claim for itself virtue, life, power, and effectiveness.</p> +<p>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 +"<i>ministration of the Spirit</i>." In Eph. vi. 17, Paul calls it +the "<i>sword of the Spirit</i>."</p> +<p>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.</p> +<p>Thus the divine <i>call</i> is ascribed in one place to the +Spirit, and in another to the Word. Rev. xxii. 17. <i>"The Spirit +... says come."</i> In the parables, Christ's ministers, preaching +the Word, say: <i>"Come, for all things are ready."</i></p> +<p>In like manner, <i>enlightening</i>, or teaching, is ascribed to +both. John xiv. 26, Jesus says of the Spirit: "<i>He shall teach +you all things</i>;" chapter xvi. 13, "<i>He shall guide you into +all truth</i>." He is called a "<i>spirit of wisdom</i>"—a +"<i>spirit of light</i>." On the other hand, the Word is called a +"<i>Word of wisdom</i>;" also, Ps. cxix. 130: "<i>The entrance of +thy Words giveth light</i>;" 2 Tim. iii. 15: The Scriptures are +said to be "<i>able to make wise unto salvation</i>;" 2 Pet. i. 19: +It is as "<i>a light that shineth in a dark place</i>."</p> +<!--Page 134--><a name="P134" id="P134"></a> +<p>So, also, regeneration is ascribed to both. John iii. 5: +"<i>Born of water and of the Spirit</i>:" verse 6: "<i>That which +is born of the Spirit is spirit</i>;" verse 8: "<i>So is every one +that is born of the Spirit</i>:" 1 John v. 4: "<i>For whatsoever is +born of God</i> (<i>i.e.</i>, of God's Spirit) <i>overcometh the +world</i>." But of the divine Word it is said, 1 Pet. i. 23, +"<i>Born again ... by the Word of God</i>;" James i. 18: "<i>Of his +own will begat he us, with the Word of truth</i>."</p> +<p>In like manner, <i>sanctification</i> is ascribed to both. John +xvii. 17: "<i>Sanctify them through thy truth: thy Word is +truth</i>;" but 1 Cor. vi. 11, "<i>Ye are sanctified ... by the +Spirit of our God</i>."</p> +<p>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.</p> +<p>This blessed Word of God, <i>quick, powerful, able to save the +soul</i>, because of the life-giving Spirit connected +<!--Page 135--><a name="P135" id="P135"></a> 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.</p> +<p>Our Lord preached His own Gospel, the words of spirit and life. +He commissioned His apostles to preach the same Gospel. They +"<i>went everywhere preaching the Word</i>." The Church called and +sent others, whose life-work it was to "<i>preach the Word, to be +instant in season and out of season, reproving, rebuking, +exhorting</i>." And this divine arrangement is to continue. Rom. x. +13-15: <i>"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?"</i> 1 Cor. i. 21: "<i>It pleased +God by the foolishness of preaching to save them that believe</i>;" +Rom. x. 17: "<i>So then faith cometh by hearing, and hearing by the +Word of God</i>." Therefore, according to Rom. x. 6-8, let no one +say, "<i>Who shall ascend into heaven</i> (<i>i.e.</i>, to bring +Christ down from above), <i>or who shall descend into the deep</i>?" +(<i>i.e.</i>, to bring Christ up again from the dead) for +"<i>the</i> <!--Page 136--><a name="P136" id="P136"></a> <i>Word +is nigh thee ... that is the Word of faith which we preach</i>." +This then is evidently God's order of the application of divine +Grace.</p> +<p>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, "<i>Yea, rather blessed are they that hear the Word of +God and keep it</i>." 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.</p> +<p>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 <!--Page 137--><a name= +"P137" id="P137"></a> 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.</p> +<p>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.</p> +<div class="poem"> +<div class="stanza"><span class="i2">"Though devils all the world +should fill,<br /></span> <span class="i3">All watching to devour +us,<br /></span> <span class="i2">We tremble not, we fear no +ill,<br /></span> <span class="i3">They cannot overpower +us.<br /></span> <span class="i2">This world's prince may +still<br /></span> <span class="i2">Scowl fierce as he +will,<br /></span> <span class="i2">He can harm us +none,<br /></span> <span class="i2">He's judged, the deed is +done,<br /></span> <span class="i3"><i>One little Word</i> +o'erthrows him.<br /></span> <span class="i2"> <br /></span> +<span class="i2">"The <i>Word</i> they still should let +remain.<br /></span> <span class="i3">And not a thank have for +it,<br /></span> <span class="i2">He's by our side upon the +plain,<br /></span> <span class="i3">With His good gifts and +Spirit;<br /></span> <span class="i2">Take they then our +life,<br /></span> <span class="i2">Goods, fame, child and +wife;<br /></span> <span class="i2">When their worst is +done,<br /></span> <span class="i2">They yet have nothing +won,<br /></span> <span class="i3">The Kingdom ours +remaineth."<br /></span></div> +</div> +<!--Page 138--><a name="P138" id="P138"></a> +<h3>CHAPTER XVIII.</h3> +<h4>CONVERSION, ITS NATURE AND NECESSITY.</h4> +<p>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.</p> +<p>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 <!--Page 139--><a name="P139" id="P139"></a> 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!</p> +<p>What then is conversion? The original and simple meaning of the +word convert is <i>to turn</i>—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 +<i>turned, e.g.</i>, as in Mark v. 30: "Jesus ... <i>turned</i> him +about in the press." Acts xvi. 18: "But Paul ... <i>turned</i> and +said." Matt. xii. 44: "I will <i>return</i> into my house." Acts +xxvi. 18: "To <i>turn</i> 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.</p> +<p>Applying this word now to a moral or religious use, +<!--Page 140--><a name="P140" id="P140"></a> 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 +<i>direction</i>, but it is also something more. It is a change of +<i>state</i>—from a state of sin to a state of Grace. It is +still more. It is a change of <i>nature</i>—from a sinner +unto a saint. It is finally a change of <i>relation</i>—from +an outcast and stranger unto a child and heir. Thus there is an +outward and an inward turning, a complete change.</p> +<p>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: <i>"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."</i></p> +<p>As already remarked, the word here translated to "turn" is the +same that is elsewhere translated to "convert."</p> +<p>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 <!--Page 141--><a name="P141" id="P141"></a> 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.</p> +<p>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 +"<i>a broken and a contrite heart</i>." 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>I am vile;" "I loathe +myself;" "God be merciful to me a sinner</i>."</p> +<p>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.</p> +<p>But penitence must not stop with hating and bemoaning sin, and +longing for deliverance. The penitent sinner must resolutely turn +from sin towards Jesus <!--Page 142--><a name="P142" id="P142"></a> 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 "<i>being justified by +faith, he has peace with God</i>."</p> +<p>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.</p> +<p>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 +<!--Page 143--><a name="P143" id="P143"></a> 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.</p> +<p>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 +"<i>turned from darkness to light and from the power of Satan to +God</i>." 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 <!--Page 144--><a name="P144" +id="P144"></a> 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."</p> +<!--Page 145--><a name="P145" id="P145"></a> +<h3>CHAPTER XIX.</h3> +<h4>CONVERSION—VARIED PHENOMENA OR EXPERIENCE.</h4> +<p>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.</p> +<p>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 "<i>not by might, nor by power, but by my Spirit, saith +the Lord</i>." To have this change brought about in the heart, all +need to pray in the words of the Psalmist, Ps. lxxxv. 4, "<i>Turn +us, O God of our salvation;</i>" or as Ephraim in Jer. xxxi. 18, +"<i>Turn thou me and I shall be turned, for thou art the Lord my +God;</i>" or as Judah in Lamentations, v. 21, "<i>Turn thou us unto +thee, O Lord, and we shall be turned</i>." It is God the Holy Ghost +who must work this change in <!--Page 146--><a name="P146" id="P146"></a> 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.</p> +<p>We desire now to notice and to call special attention to the +diversified phenomena and experiences incident to this change.</p> +<p>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 <!--Page 147--><a name="P147" id="P147"></a> +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.</p> +<p>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 +<!--Page 148--><a name="P148" id="P148"></a> 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 <i>grow as a seed</i>, or operate <i>like +leaven in meal</i>. There is seldom much excitement, and little +outward manifestation.</p> +<p>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 <i>like a hammer that breaks the stony heart</i>. +Both persons have been led by the same Spirit, through the same +Word. Both have repented and believed, but each in his own way.</p> +<p>The degree of intensity may also depend on the former life of +the person.</p> +<p>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 <!--Page 149--><a name="P149" id="P149"></a> +Word comes to such an one, and shows him his wretched state, when +he <i>comes to himself</i>, 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 <i>like a fire</i>, burning deep +down into the conscience, consuming its dross.</p> +<p>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, <i>opened his heart</i>, as the +heart of Lydia, the seller of purple, was opened.</p> +<p>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 <!--Page 150--><a name="P150" +id="P150"></a> 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 "<i>first the blade, then the +ear, and then the full corn in the ear</i>."</p> +<p>On the other hand, we freely admit that there are sudden +conversions. God's word comes <i>as a hammer or as a fire</i> (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, +"<i>There are diversities of operation, but it is the same God +which worketh all in all</i>."</p> +<!--Page 151--><a name="P151" id="P151"></a> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>Can each one then tell whether he is at present in +<!--Page 152--><a name="P152" id="P152"></a> a converted state +or not? We answer unhesitatingly, Yes, to a certainty. The inquirer +need only look into his heart and see <i>how his sins affect +him</i>. 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.</p> +<p>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 <i>now</i> in the faith.</p> +<p>It is poor theology, it is altogether anti-scriptural, for a +Christian to go through the world singing plaintively:</p> +<!--Page 153--><a name="P153" id="P153"></a> +<div class="poem"> +<div class="stanza"><span class="i2">"Tis a point I long to +know;<br /></span> <span class="i3">Oft it causes anxious +thought,<br /></span> <span class="i2">Do I love the Lord, or +no?<br /></span> <span class="i3">Am I His, or am I +not?"<br /></span></div> +</div> +<p>He whose faith, reaching up out of a heart that mourns over and +hates sin, lays hold of Christ, even tremblingly, can say, "<i>I +know in whom I have believed</i>," "<i>I know that my Redeemer +liveth.</i>" He can joyfully sing:</p> +<div class="poem"> +<div class="stanza"><span class="i2">"I know that my Redeemer +lives!<br /></span> <span class="i2">What comfort this sweet +sentence gives!<br /></span> <span class="i2">He lives, He lives, +who once was dead,<br /></span> <span class="i2">He lives, my +ever-living Head.<br /></span> <span class="i2"> <br /></span> +<span class="i2">"He lives to bless me with His love,<br /></span> +<span class="i2">He lives to plead for me above,<br /></span> +<span class="i2">He lives my hungry soul to feed,<br /></span> +<span class="i2">He lives to help in time of need.<br /></span> +<span class="i2"> <br /></span> <span class="i2">"He lives to +silence all my fears,<br /></span> <span class="i2">He lives to +wipe away my tears,<br /></span> <span class="i2">He lives to calm +my troubled heart,<br /></span> <span class="i2">He lives all +blessings to impart.<br /></span> <span class= +"i2"> <br /></span> <span class="i2">"He lives, all glory to +His Name!<br /></span> <span class="i2">He lives, my Jesus, still +the same;<br /></span> <span class="i2">Oh the sweet joy this +sentence gives,<br /></span> <span class="i2">I know that my +Redeemer lives!"<br /></span></div> +</div> +<!--Page 154--><a name="P154" id="P154"></a> +<h3>CHAPTER XX.</h3> +<h4>CONVERSION—HUMAN AGENCY IN</h4> +<p>What part and responsibility pertain to the human will in this +matter?</p> +<p>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 <i>human</i> 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 <i>irresistibly</i> moved and controlled from above.</p> +<p>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>i.e.</i>, the choosing and determining faculty of the +mind—to do with conversion? What, if any part of the work, is +to be <!--Page 155--><a name="P155" id="P155"></a> 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.</p> +<p>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 "<i>understanding darkened;</i>" +"<i>is alienated from the life of God, through the ignorance that +is in him, because of the blindness of his heart</i>." He +"<i>receiveth not the things of the Spirit of God ... neither can +he know them</i>." He is "<i>in darkness</i>," "<i>dead in +trespasses and sins</i>."</p> +<p>Thus is the <i>whole man</i> 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 <i>see</i>, +<i>discern</i>, or <i>know</i> the things of the Spirit, how much +less can he <i>will to do</i> them!</p> +<p>Before his conversion, man is utterly impotent "<i>to will or to +do</i>" anything towards his renewal. The strong words of Luther, +as quoted in the Form of Concord, <!--Page 156--><a name="P156" id="P156"></a> 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.</p> +<p>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.</p> +<p>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 <i>from darkness to light, and from the power of +Satan unto God</i>.</p> +<p>We should notice here a distinction between those, who have at +some time been under divine influence, <!--Page 157--><a name= +"P157" id="P157"></a> 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 <i>receptivity</i> 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.</p> +<p>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.</p> +<p>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 <!--Page 158--><a name="P158" id="P158"></a> 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 <i>Prevenient Grace</i>, that is the divine +influence of Grace which precedes or goes before all other +movements in the return of the soul to God.</p> +<p>This preparatory Grace comes to the sinner unsought, and is so +far unavoidable. It is purely and entirely the work of the Holy +Spirit <i>upon</i> 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, "<i>Not by might, nor by power, +but by my Spirit, saith the Lord</i>." Also, 1 Cor. xii. 3, "<i>No +man can say that Jesus is the Lord, but by the Holy Ghost</i>."</p> +<p>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. +<!--Page 159--><a name="P159" id="P159"></a> 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.</p> +<p>If man, thus influenced from above, now deliberately uses his +will power, and <i>resists</i> 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.</p> +<p>If, on the other hand, he even <i>with</i> 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 <i>free course. It runs +and is glorified</i>. He "<i>works out his own salvation with fear +and trembling</i>," while it is all the time "<i>God that worketh +in him both to will and to do of His good pleasure</i>."</p> +<p>Such a person is a new creature in Christ Jesus. Operative Grace +goes out into coöperating Grace. He becomes a worker with God, +and as he grows in <!--Page 160--><a name="P160" id="P160"></a> +Grace and in knowledge, his will becomes more and more free as it +comes more and more into harmony with God's will.</p> +<p>Again we ask, What has the human will to do with this great +change? We answer, Two things.</p> +<p>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 <i>on himself is the responsibility</i>. 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.</p> +<p>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, <i>on himself is all the +responsibility</i> if he perish. God desired to convert him. He +"<i>rejected the counsel of God against himself</i>." Luke vii. +30.</p> +<p>And thus our Lutheran doctrine of <i>Grace through</i> +<!--Page 161--><a name="P161" id="P161"></a> <i>the means of +Grace</i>, clears away all difficulties and avoids all +contradictions. It gives God all the glory, and throws on man all +the responsibility.</p> +<p>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.</p> +<p>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 <i>irresistibly</i> 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 +<i>himself</i> 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!</p> +<p>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 +<!--Page 162--><a name="P162" id="P162"></a> 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."</p> +<div class="poem"> +<div class="stanza"><span class="i2">"Grace first contrived the +way<br /></span> <span class="i3">To save rebellious +man;<br /></span> <span class="i2">And all the steps that Grace +display<br /></span> <span class="i3">Which drew the wondrous +plan.<br /></span> <span class="i2"> <br /></span> +<span class="i2">"Grace taught my roving feet<br /></span> +<span class="i3">To tread the heavenly road;<br /></span> +<span class="i2">And new supplies each hour I meet,<br /></span> +<span class="i3">While pressing on to God.<br /></span> +<span class="i2"> <br /></span> <span class="i2">"Grace all +the work shall crown<br /></span> <span class="i3">Through +everlasting days;<br /></span> <span class="i2">It lays in heaven +the topmost stone,<br /></span> <span class="i3">And well deserves +the praise."<br /></span></div> +</div> +<!--Page 163--><a name="P163" id="P163"></a> +<h3>CHAPTER XXI.</h3> +<h4>JUSTIFICATION.</h4> +<p>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>i.e.</i>, 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.</p> +<p>In these chapters on the "Way of Salvation," it has been +<i>implied</i> throughout. There is indeed no doctrine of salvation +that is not more or less connected with or dependent on this +one.</p> +<p>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 <!--Page 164--><a name="P164" id="P164"></a> 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.</p> +<p>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.</p> +<p>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 <i>standing</i> 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 +<!--Page 165--><a name="P165" id="P165"></a> were perfectly +innocent. Thus it is clear that justification treats of and has +regard to the sinner's <i>relation</i> 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.</p> +<p>The original source, or moving cause of justification, is God's +love. Had God not "<i>loved the world</i>" 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 "<i>could +be just and yet justify the ungodly</i>." All the wisdom of the +world could never have answered the question: "<i>How can mortal +man be just with God</i>?"</p> +<p>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 <i>infinite</i> +punishment for transgression. How could this gulf be bridged, and +man saved?</p> +<!--Page 166--><a name="P166" id="P166"></a> +<p>There was only one way. "<i>God so loved the world that He gave +His only-begotten Son</i>." That Son, "<i>the brightness of the +Father's glory and the express image of His person</i>," "<i>in +whom dwelt all the fullness of the Godhead bodily</i>," 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.</p> +<p>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 "<i>who knew no sin was made sin</i> (or a sin-offering) +<i>for us</i>." He "<i>was made a</i> <!--Page 167--><a name="P167" +id="P167"></a> <i>curse</i>," "<i>bore our sins</i>" and "<i>the +iniquity of us all</i>." He, the God-man, was regarded as the +guilty one, treated as the guilty one, suffered as the guilty +one.</p> +<p>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 <i>extensiveness</i> or +duration, they made up in <i>intensiveness</i>. Thus there was a +perfect atonement. <i>All</i> 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 <i>ground</i> for our +justification.</p> +<p>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 +<!--Page 168--><a name="P168" id="P168"></a> 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?</p> +<p>We answer: By His death or suffering obedience He wrought out a +<i>negative</i> righteousness, the forgiveness of sins. By His +life, or active obedience, He wrought out a <i>positive</i> +righteousness. The former releases from punishment. The latter +confers character, standing and honor in the kingdom of God.</p> +<p>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 <i>negatively</i> righteous, he has no +standing, no character, no positive righteousness, unless he earn +and merit it for himself.</p> +<p>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.</p> +<!--Page 169--><a name="P169" id="P169"></a> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>And therefore the two-fold message of consolation. Is. xl. 1, 2: +"<i>Comfort ye, comfort ye my people, saith your God. Speak ye +comfortably to</i>—(i.e., speak ye <i>to the heart +of</i>)—<i>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.</i>"</p> +<p>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 <!--Page 170--><a name="P170" id="P170"></a> 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.</p> +<p>There certainly can be no merit in our faith, because it is +itself a "<i>gift of God</i>," 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.</p> +<p>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 <!--Page 171--><a name="P171" id="P171"></a> 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: "<i>Paul also has +become a Lutheran</i>!"</p> +<p>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 <i>justified by +faith, he has peace with God through our Lord Jesus Christ</i>.</p> +<p>This blessed experience was the root and spring of Luther's +courage and strength. Without this <!--Page 172--><a name="P172" +id="P172"></a> 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.</p> +<div class="poem"> +<div class="stanza"><span class="i2">"Jesus, Thy Blood and +Righteousness<br /></span> <span class="i2">My beauty are, my +glorious dress;<br /></span> <span class="i2">Midst flaming worlds, +in these arrayed,<br /></span> <span class="i2">With joy shall I +lift up my head.<br /></span> <span class="i2"> <br /></span> +<span class="i2">"Bold shall I stand in that great +day,<br /></span> <span class="i2">For who aught to my charge shall +lay?<br /></span> <span class="i2">Fully through these absolved I +am<br /></span> <span class="i2">From sin and fear, from guilt and +shame.<br /></span> <span class="i2"> <br /></span> +<!--Page 173--><a name="P173" id="P173"></a> <span class= +"i2">"This spotless robe the same appears,<br /></span> +<span class="i2">When ruined nature sinks in years:<br /></span> +<span class="i2">No age can change its constant hue;<br /></span> +<span class="i2">Thy Blood preserves it ever new.<br /></span> +<span class="i2"> <br /></span> <span class="i2">"Oh let the +dead now hear Thy voice;<br /></span> <span class="i2">Now bid Thy +banished ones rejoice!<br /></span> <span class="i2">Their beauty +this, their glorious dress,<br /></span> <span class="i2">Jesus, +Thy Blood and Righteousness."<br /></span></div> +</div> +<!--Page 174--><a name="P174" id="P174"></a> +<h3>CHAPTER XXII.</h3> +<h4>SANCTIFICATION.</h4> +<p>In the last chapter we showed that the doctrine of justification +deals with the sinner's change of relation, or change of state.</p> +<p>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 +<i>beginnings</i> of new views, new affections, new actions, a new +<i>life</i>.</p> +<p>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 <i>sanctification</i>, or growth of the soul +into the image of a holy God.</p> +<p>It is closely related to justification, and yet clearly distinct +from it. In justification, God <i>imputes</i> or +<!--Page 175--><a name="P175" id="P175"></a> <i>counts over</i> +to the sinner the righteousness of Christ. In sanctification, God +<i>imparts</i> the righteousness of the new life. Justification is +what God does <i>for</i> the believer; sanctification is what His +Spirit does <i>in</i> him. Justification being purely an act of +God, is <i>instantaneous</i> and complete; sanctification being a +work in which man has a share, is <i>progressive</i>. Justification +takes away the <i>guilt</i> of sin; sanctification gradually takes +away its <i>power</i>. 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.</p> +<p>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 <i>vice versa</i>, 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, "<i>The blood of Jesus Christ His Son +cleanseth us from all sin</i>," quoted to prove entire +sanctification. Now, if we understand the Scriptures at all, that +passage <!--Page 176--><a name="P176" id="P176"></a> speaks of +the <i>forgiveness</i> of sin through the efficacy of Christ's +blood, and not of overcoming sin in the believer, or eradicating +its very fibres and impulses.</p> +<p>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 <i>saint</i> 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 "<i>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</i>." So in many other passages.</p> +<p>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 <!--Page 177--><a name="P177" id="P177"></a> +demand perfect sinlessness? By no means. Christians are indeed to +strive to constantly become more and more free from sin. They are +"<i>called to be saints</i>," are constantly being sanctified or +made holy. But their sanctity or holiness is only +<i>relative</i>.</p> +<p>They have indeed "<i>come out from the world</i>," to "<i>be +separate</i>." They are "<i>a peculiar people</i>." They hate sin, +repent of it, flee from it, strive against it, and overcome it more +and more. They "<i>mortify the deeds of the body</i>," "<i>keep it +under</i>," "<i>crucify the flesh with its affections and +lusts</i>," "<i>present</i>—(or consecrate)—<i>their +bodies, as living sacrifices to God</i>." 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."</p> +<p>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, "<i>who did no sin, neither was +guile found in His mouth</i>."</p> +<!--Page 178--><a name="P178" id="P178"></a> +<p>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 +"<i>was caught up into the third heaven, and heard words that it +was not lawful for him to utter</i>" 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: "<i>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</i>."</p> +<p>The saints on earth, then, are not sinless ones. The +<!--Page 179--><a name="P179" id="P179"></a> Bible does indeed +speak of those born of God sinning not, not committing sin, etc. +But this can only mean that they do not <i>wilfully</i> 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, "<i>Forgive us +our trespasses as we forgive them that trespass against us</i>." +But their heart-purity and sanctification are only relative.</p> +<p>Sanctification is gradual and progressive. We have seen that +Paul thus expressed himself. He was constantly "<i>following +after</i>," "<i>reaching forth</i>," "<i>pressing toward</i>" the +mark. He exhorts the Corinthians, 2 Cor. vii. 1, to be +"<i>perfecting holiness in the fear of the Lord</i>," and again, 2 +Cor. iii. 18, to be "<i>changed into the same image from glory to +glory</i>." He tells them in chapter iv. 16 that "<i>the inward man +is renewed day by day</i>." He exhorts the saints or believers, +again and again, "<i>to grow</i>," "<i>to increase</i>," "<i>to +abound yet more and more</i>."</p> +<p>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 +"<i>first the blade, then the ear, and then the full corn</i> +<!--Page 180--><a name="P180" id="P180"></a> <i>in the ear</i>," +Mark iv. 26-29. In harmony with all this Paul calls those who have +but lately become believers, "<i>babes in Christ</i>." He tells +them they must be "<i>fed with milk as babes</i>," etc. Therefore, +it is quite natural that we find so many exhortations to grow in +Grace and in knowledge.</p> +<p>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.</p> +<p>While, therefore, we have no Scripture warrant to expect +sinlessness here, while we must "<i>die daily</i>," "<i>mortify our +members</i>," and "<i>fight the good fight of faith</i>," 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 <!--Page 181--><a name="P181" id="P181"></a> +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.</p> +<p>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 "<i>sanctified through the truth</i>?" +Do we "<i>desire the sincere milk of the Word, that we may grow +thereby</i>?" Does it "<i>dwell richly among us</i>?" Know we not, +or have we forgotten it, that "<i>as many of us as have been +baptized into Christ, were baptized into His death</i>?" Do we say, +with those early Christians, "<i>henceforth let no man trouble me, +for I bear in my body the marks of the Lord Jesus</i>?" And when we +go to our Lord's Table do we realize that His "<i>flesh is meat +indeed, and His blood is drink indeed</i>?" Do we go in the +strength of that heavenly nourishment many days? Might we not, by +making a more sincere, hearty and <!--Page 182--><a name="P182" id="P182"></a> 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?</p> +<p>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. "<i>This is the will of God, even your +sanctification</i>." "<i>Without holiness, no man shall see the +Lord.</i>"</p> +<div class="poem"> +<div class="stanza"><span class="i2">"And what am I? My soul, +awake,<br /></span> <span class="i2">And an impartial survey +take.<br /></span> <span class="i2">Does no dark sign, no ground of +fear<br /></span> <span class="i2">In practice or in heart +appear?<br /></span> <span class="i2"> <br /></span> +<span class="i2">"What image does my spirit bear?<br /></span> +<span class="i2">Is Jesus formed and living there?<br /></span> +<span class="i2">Ah, do His lineaments divine<br /></span> +<span class="i2">In thought and word and action shine?<br /></span> +<span class="i2"> <br /></span> <span class="i2">"Searcher of +hearts, O search me still;<br /></span> <span class="i2">The +secrets of my soul reveal;<br /></span> <span class="i2">My fears +remove; let me appear<br /></span> <span class="i2">To God and my +own conscience clear."<br /></span></div> +</div> +<!--Page 183--><a name="P183" id="P183"></a> +<h3>CHAPTER XXIII.</h3> +<h4>REVIVALS.</h4> +<p>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.</p> +<p>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 <i>system</i>, and not the +<i>people</i> 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 <i>persons</i>, but <!--Page 184--><a name="P184" id="P184"></a> <i>doctrines</i> and <i>systems</i>. 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.</p> +<p>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.</p> +<p>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.</p> +<p>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 <!--Page 185--><a name="P185" id="P185"></a> +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.</p> +<p>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.</p> +<p>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 +<i>New</i> Dispensation. And, therefore, the labors of the apostles +<!--Page 186--><a name="P186" id="P186"></a> 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, +<i>e.g.</i>, as to infant baptism, conversion and modern +revivalism.</p> +<p>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.</p> +<p>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.</p> +<p>In the chapters on the Baptismal Covenant and Conversion, +<!--Page 187--><a name="P187" id="P187"></a> 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.</p> +<p>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 <i>conceived and born in sin</i>, and +are therefore <i>by nature</i>, or by birth, <i>the children of +wrath</i>, should remain in this state of sin and condemnation +until they are old enough to be converted <!--Page 188--><a name= +"P188" id="P188"></a> 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.</p> +<p>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.</p> +<p>Who will say, that a congregation made up of such as are +"<i>sanctified from the womb</i>," "<i>lent to the Lord</i>," from +birth, having "<i>known the Holy Scripture</i>" from childhood, +would not be a healthy, living Church? Such a Church would need no +revival.</p> +<p>Would it be possible to have such a Church? Is it possible for +any <i>one</i> 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 +<!--Page 189--><a name="P189" id="P189"></a> 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.</p> +<p>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?</p> +<p>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 <!--Page 190--><a name="P190" id="P190"></a> 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.</p> +<!--Page 191--><a name="P191" id="P191"></a> +<h3>CHAPTER XXIV.</h3> +<h4>MODERN REVIVALS.</h4> +<p>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.</p> +<p>But—alas, that <i>but</i>!—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 +<!--Page 192--><a name="P192" id="P192"></a> 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.</p> +<p>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?</p> +<p>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.</p> +<p>If then we admit that, owing to man's imperfections and faults, +<i>times of refreshing</i> are needed, why not have them after the +manner of those around us? Why not adopt the modern system, have +union meetings, <!--Page 193--><a name="P193" id="P193"></a> +evangelists, high-pressure methods, excitements, the anxious bench, +and all the modern machinery for getting up revivals?</p> +<p>We will briefly state our objections to this system.</p> +<p><i>First.</i> 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.</p> +<p>Now we claim that this is directly contrary to the teaching of +the Divine Word.</p> +<p>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 <!--Page 194--><a name="P194" id="P194"></a> +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>I will +pray the Father, and He will give you another Comforter, that He +may abide with you forever, even the Spirit of truth</i>;" verse +18, "<i>I will not leave you comfortless</i>:" revised version, "I +will not leave you <i>desolate</i>;" more literally still, as in +the margin, "I will not leave you <i>orphans</i>." John xvi. 5, 6, +7: "<i>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.</i>"</p> +<p>Now, from these words, and others in the same chapters, two +things are plain: First, that the Comforter came as <i>Christ's +substitute</i>; Secondly, that He came <i>to abide</i>. While Jesus +was to be absent, as far as His visible presence was concerned, the +divine Comforter, <!--Page 195--><a name="P195" id="P195"></a> +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 <i>orphans</i>;" "He +shall <i>abide</i> with you <i>forever</i>." He came, then, as a +substitute; He came also to abide forever.</p> +<p>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.</p> +<p>It likewise misconceives entirely the <i>operations</i> 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 +<!--Page 196--><a name="P196" id="P196"></a> 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.</p> +<p>Our <i>second</i> 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 <!--Page 197--><a name="P197" id="P197"></a> +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.</p> +<p>Our <i>third</i> 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.</p> +<p>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 <!--Page 198--><a name= +"P198" id="P198"></a> 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.</p> +<p>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.</p> +<p><i>Fourth</i>. 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, +<!--Page 199--><a name="P199" id="P199"></a> 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.</p> +<p>We object <i>fifthly</i> 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.</p> +<p>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.</p> +<!--Page 200--><a name="P200" id="P200"></a> +<h3>CHAPTER XXV.</h3> +<h4>MODERN REVIVALS, CONTINUED.</h4> +<p>We continue our objections to the modern revival system.</p> +<p>Our <i>sixth</i> objection is the utter indifference to doctrine +that generally goes hand in hand with its methods and practices. To +"<i>contend earnestly for the faith once delivered to the +saints</i>," seems to be altogether out of place at a modern +revival. There is no "<i>taking heed unto the doctrine</i>," or +"<i>holding fast the form of sound words</i>," or "<i>becoming +rooted and built up in Christ, and established in the faith as ye +have been taught</i>." There is no counselling to "<i>be no more +children, tossed to and fro and carried about with every wind of +doctrine</i>;" 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 +"<i>doth eat as a canker</i>," 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, <!--Page 201--><a name="P201" +id="P201"></a> 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.</p> +<p>Our <i>seventh</i> 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. +<!--Page 202--><a name="P202" id="P202"></a> 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.</p> +<p>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.</p> +<p>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.</p> +<!--Page 203--><a name="P203" id="P203"></a> +<p>Our <i>eighth</i> 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.</p> +<p>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 <!--Page 204--><a name="P204" id="P204"></a> +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.</p> +<p>Not that we object to <i>all</i> 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 <i>through the understanding</i>. 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 "<i>to open their eyes</i>"—that +is, to instruct them—and <i>then</i> to "<i>turn them from +darkness to light</i>." 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.</p> +<!--Page 205--><a name="P205" id="P205"></a> +<p>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.</p> +<p>Our <i>ninth</i> 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.</p> +<p>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 +<!--Page 206--><a name="P206" id="P206"></a> bench and in the +meetings for inquirers. Now, we object strongly to such procedures. +"<i>Can the blind lead the blind? Will they not both fall in the +ditch?</i>" 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.</p> +<p>We object <i>finally</i> 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.</p> +<!--Page 207--><a name="P207" id="P207"></a> +<p>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 <i>their last state +worse than their first</i>. 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.</p> +<p>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 +<!--Page 208--><a name="P208" id="P208"></a> 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.</p> +<!--Page 209--><a name="P209" id="P209"></a> +<h3>CHAPTER XXVI.</h3> +<h4>MODERN REVIVALS, CONCLUDED.</h4> +<p>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.</p> +<p>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 "<i>the great awakening</i>." 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.</p> +<p>Let us hear what some of the eminent theologians +<!--Page 210--><a name="P210" id="P210"></a> of these Churches +say of the results of "the great awakening:"</p> +<p>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."</p> +<p>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."</p> +<p>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:</p> +<!--Page 211--><a name="P211" id="P211"></a> +<p>"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>i.e.</i>, 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."</p> +<p>Dr. Van Rensselaer, in commenting on these and other serious +words of the great Jonathan Edwards, says:</p> +<p>"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 <!--Page 212--><a name="P212" id="P212"></a> 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."</p> +<p>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 <!--Page 213--><a name="P213" id="P213"></a> 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 <i>Lutheran Observer</i>. He says:</p> +<p>"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 <!--Page 214--><a name="P214" id="P214"></a> him. +I said some things long since regretted, and now, after the lapse +of nearly half a century, make this <i>amende honorable</i>. 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."</p> +<p>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."</p> +<p>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 <!--Page 215--><a name="P215" id="P215"></a> +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."</p> +<p>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.</p> +<!--Page 216--><a name="P216" id="P216"></a> +<p>"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.</p> +<p>"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."</p> +<p>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 <!--Page 217--><a name="P217" id="P217"></a> 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?'"</p> +<p>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.</p> +<p>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 <i>Herald</i> 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 <!--Page 218--><a name="P218" id="P218"></a> +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.</p> +<p>"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 <!--Page 219--><a name="P219" id="P219"></a> 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 <i>loss</i> of fifteen hundred in one +year, in ten churches.</p> +<p>"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."</p> +<!--Page 220--><a name="P220" id="P220"></a> +<h3>CHAPTER XXVII.</h3> +<h4>TRUE REVIVALS.</h4> +<p>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.</p> +<p>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.</p> +<p>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?</p> +<p>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 <!--Page 221--><a name="P221" id="P221"></a> 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 +<i>daily dying unto sin, a daily living unto righteousness, a daily +putting off the old man, a daily putting on the new man</i>—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.</p> +<p>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 "<i>repentance towards God and faith +in our Lord Jesus Christ</i>." Where hearts <!--Page 222--><a name= +"P222" id="P222"></a> are not wilfully closed against such +preaching of "<i>the truth as it is in Jesus</i>," they will, +through its power, become "<i>broken and contrite hearts</i>," 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 "<i>a +time of refreshing from the presence of the Lord</i>."</p> +<p>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.</p> +<p>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 <i>times of refreshing from the +Lord</i>?</p> +<!--Page 223--><a name="P223" id="P223"></a> +<p>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.</p> +<p>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 <!--Page 224--><a name="P224" id="P224"></a> 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?</p> +<p>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 "<i>foolishness</i>," or materialistic Jews to +whom it is "<i>a stumbling-block</i>," we know it is still <i>the +power of God and the</i> <!--Page 225--><a name="P225" id="P225"></a> <i>wisdom of God to all who believe</i>. 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.</p> +<p>Thus then we see that there is abundant provision and +opportunity for special seasons of awakening and refreshing, by +following the regular Church Year.</p> +<p>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 "<i>times +of visitation</i>," "<i>times of refreshing</i>," an "<i>accepted +time</i>," a "<i>day of salvation</i>," "<i>thy day</i>," etc. +There are times and seasons when the good Lord draws +<!--Page 226--><a name="P226" id="P226"></a> 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 "<i>come to themselves</i>." +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. <i>It drops as the rain and distils as the dew. +It does not return void</i>.</p> +<p>If now the pastors and people <i>know</i> this "time of +visitation," if they realize that it is a "time of refreshing +<i>from the Lord</i>," 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 <!--Page 227--><a name="P227" id="P227"></a> series of special sermons. The preaching must be, +above all things, <i>instructive</i>, 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.</p> +<p>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 "<i>Jesus of +Nazareth passeth by</i>."</p> +<p>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 <!--Page 228--><a name="P228" id="P228"></a> 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 <i>questionable</i>, if not openly dishonest, is +abolished.</p> +<p>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 <i>takes knowledge</i> of true +converts that they <i>have been with Jesus and learned of Him</i>. +Such are the results of a true revival. In such we believe.</p> +<!--Page 229--><a name="P229" id="P229"></a> +<h3>CHAPTER XXVIII.</h3> +<h4>CONCLUSION.</h4> +<p>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.</p> +<p>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."</p> +<p>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 <!--Page 230--><a name="P230" id="P230"></a> 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.</p> +<p>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 "<i>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.</i>"</p> +<p>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.</p> +<p>Whatever may have been the effect of reading these chapters, the +writing of them has made the Church of <!--Page 231--><a name= +"P231" id="P231"></a> 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.</p> +<p>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 <i>sin</i>. 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.</p> +<p>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 <!--Page 232--><a name="P232" id="P232"></a> not reach a child, His Spirit can and will reach and +renew it in some way not made known to us.</p> +<p>She believes that the beginning of the new life in a child is a +spiritual <i>birth</i>; 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, "<i>with the sincere milk of +God's Word</i>," the baptismal covenant can be kept unbroken, and +the divine life developed and increased more and more.</p> +<p>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.</p> +<p>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.</p> +<p>Our Church insists that the whole life of the believer, +<!--Page 233--><a name="P233" id="P233"></a> 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.</p> +<p>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.</p> +<p>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 <!--Page 234--><a name="P234" id="P234"></a> 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.</p> +<p>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 "<i>time of +refreshing from the Lord</i>."</p> +<p>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.</p> +<p>And thus the Lutheran system is a <i>complete</i> system. It +takes in <i>everything</i> revealed in the Word. It teaches to +observe <i>all</i> things that Christ has commanded. It declares +the <i>whole</i> counsel of God.</p> +<p>The Lutheran Church believes in a <i>Way</i> of being saved. She +has a positive <i>system</i> 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 <!--Page 235--><a name="P235" id="P235"></a> +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.</p> +<p>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. <!--Page 236--><a name= +"P236" id="P236"></a> 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.</p> +<p>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.</p> +<p>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 <i>tasted +death for every man</i>.</p> +<p>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, +<!--Page 237--><a name="P237" id="P237"></a> 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."</p> +<!--Page 238--><a name="P238" id="P238"></a> +<h4>THE LUTHERAN CHURCH.</h4> +<div class="poem"> +<div class="stanza"><span class="i2">My Church! my Church! my dear +old Church!<br /></span> <span class="i3">My fathers' and my +own!<br /></span> <span class="i2">On Prophets and Apostles +built,<br /></span> <span class="i3">And Christ the +Corner-stone!<br /></span> <span class="i2">All else beside, by +storm or tide<br /></span> <span class="i3">May yet be +overthrown;<br /></span> <span class="i2">But not my Church, my +dear old Church,<br /></span> <span class="i3">My fathers' and my +own!<br /></span> <span class="i2"> <br /></span> <span class= +"i2">My Church! my Church! my dear old Church!<br /></span> +<span class="i3">My glory and my pride!<br /></span> <span class= +"i2">Firm in the faith Immanuel taught,<br /></span> <span class= +"i3">She holds no faith beside.<br /></span> <span class="i2">Upon +this rock, 'gainst every shock,<br /></span> <span class= +"i3">Though gates of hell assail,<br /></span> <span class="i2">She +stands secure, with promise sure,<br /></span> <span class= +"i3">"They never shall prevail."<br /></span> <span class= +"i2"> <br /></span> <span class="i2">My Church! my Church! my +dear old Church!<br /></span> <span class="i3">I love her ancient +name;<br /></span> <span class="i2">And God forbid a child of +hers<br /></span> <span class="i3">Should ever do her +shame!<br /></span> <!--Page 239--><a name="P239" id="P239"></a> +<span class="i2">Her mother-care I'll ever share,<br /></span> +<span class="i3">Her child I am alone,<br /></span> <span class= +"i2">Till He who gave me to her arms<br /></span> <span class= +"i3">Shall call me to His own.<br /></span> <span class= +"i2"> <br /></span> <span class="i2">My Church! my Church! my +dear old Church!<br /></span> <span class="i3">I've heard the tale +of blood,<br /></span> <span class="i2">Of hearts that loved her to +the death—<br /></span> <span class="i3">The great, the wise, +the good.<br /></span> <span class="i2">Our martyred sires defied +the fires<br /></span> <span class="i3">For Christ the +Crucified;<br /></span> <span class="i2">The once-delivered faith +to keep<br /></span> <span class="i3">They burned, they bled, they +died.<br /></span> <span class="i2"> <br /></span> +<span class="i2">My Church! my Church! I love my +Church,<br /></span> <span class="i3">For she exalts my +Lord;<br /></span> <span class="i2">She speaks, she breathes, she +teaches not<br /></span> <span class="i3">But from His written +Word;<br /></span> <span class="i2">And if her voice bids me +rejoice,<br /></span> <span class="i3">From all my sins +released,<br /></span> <span class="i2">'Tis through th' atoning +sacrifice,<br /></span> <span class="i3">And Jesus is the +Priest.<br /></span> <span class="i2"> <br /></span> +<span class="i2">My Church! my Church! I love my +Church,<br /></span> <span class="i3">For she doth lead me +on<br /></span> <span class="i2">To Zion's palace +Beautiful,<br /></span> <span class="i3">Where Christ my Lord hath +gone.<br /></span> <span class="i2">From all below she bids me +go<br /></span> <span class="i3">To Him, the Life, the +Way,<br /></span> <span class="i2">The truth to guide my erring +feet<br /></span> <span class="i3">From darkness into +day.<br /></span> <!--Page 240--><a name="P240" id="P240"></a> +<span class="i2"> <br /></span> <span class="i2">Then here, my +Church! my dear old Church!<br /></span> <span class="i3">Thy child +would add a vow<br /></span> <span class="i2">To that whose token +once was signed<br /></span> <span class="i3">Upon his infant +brow:<br /></span> <span class="i2">Assault who may, kiss and +betray,<br /></span> <span class="i3">Dishonor and +disown,<br /></span> <span class="i2">MY CHURCH SHALL YET BE DEAR +TO ME,<br /></span> <span class="i3">MY FATHERS' AND MY +OWN!<br /></span></div> +</div> +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Way of Salvation in the Lutheran +Church, by G. 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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. 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