carelessness, and neglect of a proper and prayerful use of the means
of Grace, the spiritual life will ofttimes languish in individuals, in
families, in congregations and communities; and that, at such times, a
spiritual awakening or refreshing is necessary.

We have further shown, that the modern revival system is
unscriptural and positively injurious in its consequences, and
therefore cannot be regarded or adopted as a part of God's Way of
Salvation. What then is to be done? A revival is really needed. What
sort of a revival shall be longed for, prayed for, and labored for?

In the first place, let there be a revival in each individual
heart. Let there be an earnest and prayerful return to the neglected
Word. Let there be a devout reading and meditation of the Law of God,
an earnest, persevering searching of the heart and life in the light
of that law, until there is a feeling of guilt and shame. Then let
there be a prayerful reading and re-reading of the Penitential Psalms,
the seventh chapter of Romans, the fifty-third of Isaiah, the
fifteenth of Luke, the fifth and eighth of Romans, and the epistles of
John. Along with this private use of the Divine Word, let there be a
like prayerful public use. In case of perplexity and doubt, let there
be an unburdening before the pastor, with a request for instruction
and prayer. This process will bring about penitence for sin and faith
in Christ. Let it continue to be a _daily dying unto sin, a daily
living unto righteousness, a daily putting off the old man, a daily
putting on the new man_--a daily repentance for sin, and a daily
turning to and laying hold of Christ. Such a revival is Scriptural and
efficacious. It will not only put an end to the languor and deadness
of the past, but it will preclude the necessity of future periodic
excitements.

Along with this individual reviving, let there be an earnest
praying and striving for a reviving of the whole congregation, a life
that may abide. Let every service in God's house be a revival service.
Let each worshiper be a mourner over his sins, each pew an anxious
seat. To this end let the preaching of the Word be plain and direct.
Let it be full of "_repentance towards God and faith in our Lord Jesus
Christ_." Where hearts are not wilfully closed against such preaching
of "_the truth as it is in Jesus_," they will, through its power,
become "_broken and contrite hearts_," from which will arise earnest
pleadings for forgiveness and acceptance. Faith will come and grow by
hearing, and hearing by the Word of God. Where the Word is truly
preached and rightly heard, there will be a constant and scriptural
revival. Each service will be "_a time of refreshing from the presence
of the Lord_."

In addition to the regular weekly service, the Church also has
her stated communion seasons. These, if rightly improved by pastor and
people, can be made still richer seasons of Grace.

In our Lutheran Church, with her deep, significant and inspiring
doctrine of this holy Sacrament, with her solemn and searching
preparatory service, every such season ought to be a time of
refreshing. What an auspicious opportunity is here offered for special
sermons to precede the Holy Communion, for recalling the wanderer,
awaking the drowsy, stirring up the languid, instructing the
inquiring, and establishing the doubting! What pastor, who has a
Christ-like interest in the spiritual welfare of his people, and who
has used his communion seasons to this end, has not often realized
that they are indeed _times of refreshing from the Lord_?

These communion seasons become still more effective and valuable
when they come, as they generally do in our Lutheran Church, in
connection with our great Church Festivals. Our Church has wisely held
on to these great historic feasts. They have from the earliest times
been the Church's true revival seasons. Church historians inform us
that during the age immediately succeeding the time of the Apostles,
when the Church was still comparatively pure and fervently devout,
these Festival Seasons were the real high-days, the crowning days of
the year. On these occasions the Word was preached with more than
ordinary power, and the Sacraments were dispensed with unusual
solemnity. Then the churches were filled to overflowing. A solemn
stillness reigned over city and country. Worldly cares and pleasures
were laid aside, and the great saving facts of the Gospel then
commemorated were the all-absorbing theme. At such times, even the
worldly and careless felt an almost irresistible impulse to follow the
happy Christian to the house of God. Multitudes of sinners were
converted and gathered into the Church of Jesus Christ, while saints
were strengthened and built up in their holy faith.

Thus these festival communion seasons were true revival seasons.
And why should it not be so still? What can be more inspiring and
impressive than these great facts which our church festivals
commemorate? If the solemn warnings of the Advent season, the glad
tidings of the Christmas season, the touching and searching lessons of
the Lenten season, the holy, inspiring joyousness of the Easter
season, or the instructive admonitions of the Pentecostal season, will
not attract and move and edify the hearts of men, what will?

What has the radical part of the Church gained by setting aside
these seasons, hallowed by the use of Christ, His apostles and
martyrs, the Church Fathers and Reformers? Is the modern revival
system and the Week of Prayer arrangement an improvement? Can any
modern self-appointed committee get up a better and more effective
program than our historic Passion Week services, crowned with its
Easter communion? Assuredly no! There can be no new "program," however
broad or spicy, that can be adapted to bless the saint and sinner,
like our old order, following the dear Saviour, step by step, on his
weary way to the cross and tomb, and thus preaching Christ Crucified
for, at least, one whole week in a year. Though there may be
progressive Greeks to-day to whom this preaching of Christ Crucified
is "_foolishness_," or materialistic Jews to whom it is "_a
stumbling-block_," we know it is still _the power of God and the
wisdom of God to all who believe_. We know that there can be nothing
so truly promotive of genuine piety, so well adapted for the
conversion of sinners and the sanctifying of believers, as this
preaching of the cross. We do not wonder, therefore, that, after a
comparatively short experience in the new way, earnest voices are
raised, in quarters, whence a few years ago came nothing but ridicule
of Lenten services, pleading for the old historic Passion Week,
instead of the new Week of Prayer. Not that we object to a week of
prayer. We only object to the substitution of this modern week, with
its diversified program, for the old week with its Bible Passion
lessons.

Thus then we see that there is abundant provision and opportunity
for special seasons of awakening and refreshing, by following the
regular Church Year.

We would not, however, claim that, in the present state of
affairs, on account of a lack of proper understanding and churchliness
and because of the unconscious influence of popular notions, there is
no need, occasion, and opportunity for still more marked and general
awakenings. The word of God speaks of "_times of visitation_," "_times
of refreshing_," an "_accepted time_," a "_day of salvation_," "_thy
day_," etc. There are times and seasons when the good Lord draws
especially near to sinners to convert and save them; times when His
Spirit manifests Himself more fully in the Church than at other times.
In His own wise Providence He brings about and prepares the Church for
such time. Thus, when, from causes noted above, the Church grows cold
and languid, He sends afflictions of various kinds. People are made to
realize the uncertainty and unsatisfactoriness of the affairs of this
life. By losses, diseases, bereavements, or bitter disappointments,
God seeks to wean them from their worldly idols. He brings them to
reflection. They "_come to themselves_." They are ready to recall and
hear the Father's voice. They are willing to hear the long neglected
Word. They go to the house of God. They listen eagerly. The Word finds
free course. There is no wilful resistance. _It drops as the rain and
distils as the dew. It does not return void._

If now the pastors and people _know_ this "time of visitation,"
if they realize that it is a "time of refreshing _from the Lord_," not
gotten up by human expedients, they will quickly respond to these
gracious indications. Whether such times come in connection with the
communion and Festival seasons or not, special provision ought to be
made to gather the quickly ripening harvest. It is sometimes well to
make provision for special services. There may be a series of special
sermons. The preaching must be, above all things, _instructive_, a
plain and direct setting forth of the Way of Salvation. The appeal
must be first of all to the understanding, and through it to the
heart. The exhortations and invitations must be based on and grow out
of these instructions. The great themes of sin and Grace, and the
application and reception of Grace, should be set forth with all
possible simplicity and earnestness.

This preaching of the Gospel and instruction in the way of life
should not be confined to the pulpit. The wise pastor will give
opportunity for all inquirers to meet him privately, or will seek them
out to tell them the way of God, as it relates to each individual
case, still more plainly. This will be a true revival. Only let the
churches discern and use the times, when "_Jesus of Nazareth passeth
by_."

Every faithful, earnest pastor, if he cannot always have living,
earnest and consecrated churches, can have such seasons of refreshing
from the presence of the Lord. Every such pastor in looking back over
a reasonable period of service can point to such precious seasons in
his ministry. Such seasons result in a growth of true Church life. The
means of Grace, after such revivals, are more diligently and more
prayerfully used than before. The Word of God and prayer take their
proper place in the home. The church in the house is quickened into
life and activity. There is increased liberality in the congregation.
The pocket book is converted as well as the heart. There is a revival
of strict honesty and truthfulness in all business affairs. All tricks
of trade, deceptions, imposing on ignorance, short weights and
measures, adulterations, making money by betting, taking or giving
chances of any kind, everything in fact that is _questionable_, if not
openly dishonest, is abolished.

Worldly companionship, questionable amusements, pleasures that
draw the heart away from God, are avoided. Religion is not only a
Sunday garment, but a living force that shows itself in every
department of life. The world _takes knowledge_ of true converts
that they _have been with Jesus and learned of Him_. Such are the
results of a true revival. In such we believe.




CHAPTER XXVIII.

CONCLUSION.

With this chapter we conclude our studies of the Way of
Salvation. They have been extended much beyond our original purpose.
As we remarked in the beginning, we have written for plain people; for
those who, surrounded by all forms and varieties of belief and
unbelief, are often attacked, questioned and perplexed as to their
faith, and their reasons for holding it. Our object has been to assist
our unpretentious people always to be ready to give an answer to those
who ask a reason for the hope that is in them.

We also remarked in the beginning that there often come to our
people arrogant and self-righteous persons, who say "the Lutheran
Church has no religion," that it "does not bring its members into the
light," and does not "believe in or insist on personal salvation."

Unfortunately there are only too many Lutherans who do not know
how to answer such bold and baseless assertions. Sometimes they
apologize for being Lutherans, and timidly hope that they may find
salvation in their own Church! Many also have been persuaded to
abandon the Church and faith of their fathers to find more light and
religion elsewhere. After having been wrought upon and strangely
affected by human and unscriptural methods, after they have
experienced some new sensations, they proclaim to the world that now
they have found the light which they could never find in the Lutheran
Church! And thus not a few of our simple-minded and unreflecting
people are led to depart from the faith and follow strange delusions.

Our people need to be better informed about their own Church.
When they come to understand what that Church is, and what she
teaches, they will be "_no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of man and
cunning craftiness, whereby they lie in wait to deceive_."

It is to assist them to such an understanding and appreciation of
the truth as it is in Jesus, and is confessed by our Church, that we
have written these pages. If they have strengthened any who are weak
in the faith, removed any doubts and perplexities, established any who
wavered and made any love the Church and her great Head more, we are
more than repaid.

Whatever may have been the effect of reading these chapters, the
writing of them has made the Church of the Reformation, her faith and
practices, more precious than ever to the writer. He has become more
and more convinced that what Rome stigmatized as "Lutheranism" is
nothing else than the pure and simple Gospel of our Lord and Saviour
Jesus Christ.

Let us take a rapid backward glance. We see that the Lutheran
Church grasps fully and accepts unreservedly the whole sad and
unwelcome doctrine of _sin_. She believes all that is written as
to the deep-going and far-reaching consequences of sin--that every
soul comes into this world infected with this fearful malady, and,
therefore, unfit for the kingdom of God, and under condemnation. She
believes therefore that every human being, down to the youngest
infant, must have its nature changed before it can be saved. The
necessity of this change is absolute and without exception.

In the very beginning, therefore, we see that no Church places
the necessity of personal renewal and salvation on higher ground than
does the Lutheran Church. She believes that our blessed Saviour has
appointed a means, a channel, a vehicle, by and through which His Holy
Spirit conveys renewing Grace to the heart of the tender infant, and
makes it a lamb of His flock. She believes that where Christ's
Sacrament of holy Baptism--which is the means referred to--does not
reach a child, His Spirit can and will reach and renew it in some way
not made known to us.

She believes that the beginning of the new life in a child is a
spiritual _birth_; that this young and feeble life needs
nourishment and fostering care for its healthy development; that it is
the duty of Christian parents to see to this; that the Sunday-school
and catechetical class are helps offered to the parents by the Church.
She believes that by this nourishing of the divine life in the family
and Church, "_with the sincere milk of God's Word_," the
baptismal covenant can be kept unbroken, and the divine life developed
and increased more and more.

After careful instruction in the home and Church, if there is due
evidence that there is Grace in the heart, that penitence and faith,
which are the elements of the new life, are really present, she admits
her children to the communion of the body and blood of Christ, by the
beautiful and significant rite of confirmation.

The scriptural doctrine of Christ's holy sacrament, which our
Church holds and sets forth, and the solemn, searching preparatory
service which she connects with it, make it truly calculated to
strengthen the child of God, and unite him closer to Christ.

Our Church insists that the whole life of the believer, in the
fellowship of the Saviour and His people, is to be a "growth in Grace and
in knowledge." In this, also the believer is wonderfully assisted by our
teachings concerning the efficacy of the Word of God as a means of Grace,
a vehicle and instrument of the Holy Spirit. He is further comforted and
quickened by that precious doctrine of justification--alone by faith
in Jesus Christ. He is encouraged to press forward to the mark, to
purify himself more and more, to become more and more active, earnest
and consecrated by what the Church teaches of sanctification.

Nor does the Church overlook or forget the sad fact that
many--often through the fault of those who ought to be their spiritual
guides in the home and Church--lapse from their baptismal covenant, or
forget their confirmation vows, and thus fall back into an unconverted
state. She insists on the absolute necessity of conversion or turning
back, for all such. She does not, however, expend all her energies in
proclaiming its necessity, but also sets forth and makes plain the
nature of conversion, and the means and methods of bringing it about.

While the Church would, first of all, use every endeavor to
preclude the necessity of conversion, by bringing the children to
Jesus that He may receive and bless them through His own sacrament;
and while she would use all diligence and watchfulness to keep them
true to Christ in their baptismal covenant, yet, when they do fall
away, she solemnly assures them that except they repent and be
converted, they will eternally perish.

And if this lamentable backsliding should take place more or less
with a large portion of a congregation, our Church prays and labors
for a revival. While she repudiates and abhors all that is
unscriptural, and therefore dangerous, in the modern revival system,
she yet appreciates and gives thanks for every "_time of refreshing
from the Lord_."

Yes, the Lutheran Church does believe in salvation, in the
absolute necessity of its personal application, and in eternal
perdition to every one who will not come to God in the only way of
salvation--through Jesus Christ.

And thus the Lutheran system is a _complete_ system. It
takes in _everything_ revealed in the Word. It teaches to observe
_all_ things that Christ has commanded. It declares the
_whole_ counsel of God.

The Lutheran Church believes in a _Way_ of being saved. She has a
positive _system_ of faith. Her system of the doctrines and methods of
Grace is a complete, a consistent, a simple, an attractive one. It
avoids the contradictions and difficulties of other ways and systems.
It is thoroughly loyal to God's Word. Where it differs from other
systems and faiths, it is because it abides by and bows to what is
written, while others depart from and change the record to suit their
reasons. It gives all the glory of salvation to God. It throws all the
responsibility of being saved on man. It is indeed the highway of the
Lord, where the redeemed can walk in safety and in joy. It is the old
path, the good Way wherein men can find rest unto their souls. It is
the Way trodden by Patriarchs, Prophets, and ancient servants of God.
It is the Way of the Apostles, and Martyrs, and Confessors of the
early Church--the Way that became obscured and almost hidden during
the dark ages. It is the Way for the bringing to light and re-opening
of which God raised up Martin Luther.

Yes, the nominally Christian Church had largely lost that Way.
God wanted to put her right again. For this purpose He raised up the
great Reformer. Is it not reasonable to believe that He would lead him
and guide him and enlighten him to know and point out this Way aright?
If the Lutheran Reformation was a work of God, does it need constant
improvements and repetitions? No! we believe that God led Luther
aright, that the Way of Salvation to which He recalled the Church
through him is the Divine Way. Millions have walked in it since his
day, and found it a good, safe, and happy Way. No one who has ever
left it for another way has gained thereby.

To abandon the Lutheran Church for another is to exchange a
system that is based on sound and well-established principles of
interpretation, logical, consistent, thoroughly scriptural, and
therefore changeless in the midst of changes, for one without fixed
principles of interpretation, only partially loyal to the inspired
record, more or less inconsistent, uncertain, shifting and changing
with the whims or notions of a fickle age.

It is to exchange a faith that satisfies, brings peace, and
manifests itself in a child-like, cheerful, joyous trust in an
ever-living and ever-present Redeemer, for one that ofttimes
perplexes, raises doubts, and is more or less moody and gloomy. A
faith that is built either on uncertain and ever-varying experience or
on an inexorable and loveless decree, cannot be as steadfast and
joyous as one that rests implicitly in a Redeemer, who _tasted death
for every man_.

We conclude with the eloquent words of Dr. Seiss: "We do not say
that none but Lutherans in name and profession can be saved. But we do
assert that if salvation cannot be attained in the Lutheran Church, or
the highway of eternal life cannot be found in her, there is no such
thing as salvation. There is no God but the God she confesses. There
is no sacred Scripture which she does not receive and teach. There is
no Christ but the Christ of her confession, hope and trust. There are
no means of Grace ordained of God, but those which she uses, and
insists on having used. There are no promises and conditions of divine
acceptance, but those which she puts before men for their comfort. And
there is no other true Ministry, Church, or Faith, than that which she
acknowledges and holds."




THE LUTHERAN CHURCH.

My Church! my Church! my dear old Church!
My fathers' and my own!
On Prophets and Apostles built,
And Christ the Corner-stone!
All else beside, by storm or tide
May yet be overthrown;
But not my Church, my dear old Church,
My fathers' and my own!

My Church! my Church! my dear old Church!
My glory and my pride!
Firm in the faith Immanuel taught,
She holds no faith beside.
Upon this rock, 'gainst every shock,
Though gates of hell assail,
She stands secure, with promise sure,
"They never shall prevail."

My Church! my Church! my dear old Church!
I love her ancient name;
And God forbid a child of hers
Should ever do her shame!
Her mother-care I'll ever share,
Her child I am alone,
Till He who gave me to her arms
Shall call me to His own.

My Church! my Church! my dear old Church!
I've heard the tale of blood,
Of hearts that loved her to the death--
The great, the wise, the good.
Our martyred sires defied the fires
For Christ the Crucified;
The once-delivered faith to keep
They burned, they bled, they died.

My Church! my Church! I love my Church,
For she exalts my Lord;
She speaks, she breathes, she teaches not
But from His written Word;
And if her voice bids me rejoice,
From all my sins released,
'Tis through th' atoning sacrifice,
And Jesus is the Priest.

My Church! my Church! I love my Church,
For she doth lead me on
To Zion's palace Beautiful,
Where Christ my Lord hath gone.
From all below she bids me go
To Him, the Life, the Way,
The truth to guide my erring feet
From darkness into day.

Then here, my Church! my dear old Church!
Thy child would add a vow
To that whose token once was signed
Upon his infant brow:
Assault who may, kiss and betray,
Dishonor and disown,
MY CHURCH SHALL YET BE DEAR TO ME,
MY FATHERS' AND MY OWN!