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.