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.
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."