G. H. Gerberding - The Way of Salvation in the Lutheran Church

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THE
WAY OF SALVATION
IN
THE LUTHERAN CHURCH.

BY

REV. G.H. GERBERDING, A.M.,
PASTOR OF ST. MARK'S EVANGELICAL LUTHERAN CHURCH, FARGO, DAKOTA.
____________

WRITTEN FOR THE COMMON PEOPLE.
____________

WITH AN INTRODUCTION
BY
REV. M. RHODES, D.D.
____________

PUBLISHED FOR THE AUTHOR.
____________

ELEVENTH THOUSAND.
REVISED AND IMPROVED

LUTHERAN PUBLICATION SOCIETY,
PHILADELPHIA, PA.
____________

COPYRIGHTED, 1887,

BY

G.H. GERBERDING.
____________

ALL RIGHTS RESERVED.
____________

TO

THE UNITED ENGLISH LUTHERAN CHURCH
OF THE FUTURE;
JOINED TOGETHER IN THE BONDS OF ONE FAITH, ACTUATED
BY ONE SPIRIT, WORKING HAND IN HAND AND HEART
WITH HEART IN ONE GENERAL BODY, THIS
BOOK IS HOPEFULLY DEDICATED

BY

THE AUTHOR
____________

CONTENTS.
____________

PAGE
INTRODUCTION ................................................... 9

PREFATORY SCRIPTURE PASSAGES ................................... 11

CHAPTER I.

All are Sinners ................................................ 13

CHAPTER II.

All that is Born of the Flesh must be Born of the Spirit ....... 19

CHAPTER III.

The Present, a Dispensation of Means ........................... 26

CHAPTER IV.

Baptism, a Divinely Instituted Means of Grace .................. 33

CHAPTER V.

The Baptismal Covenant can be kept unbroken--Aim and
Responsibility of Parents .................................... 41

CHAPTER VI.

Home Influence and Training in their Relation to the Keeping of
the Baptismal Covenant ....................................... 48

CHAPTER VII.

The Sunday School in its Relation to the Baptized Children of
Christian Parents ............................................ 55

CHAPTER VIII.

The Sunday School--Its relation to those in Covenant
Relationship with Christ, and also to the Unbaptized
and Wandering ................................................ 63

CHAPTER IX.

Catechisation .................................................. 69

CHAPTER X.

Contents, Arrangement and Excellence of Luther's
Small Catechism .............................................. 75

CHAPTER XI.

Manner and Object of Teaching Luther's Catechism ............... 82

CHAPTER XII.

Confirmation ................................................... 89

CHAPTER XIII.

The Lord's Supper--Preliminary Observations .................... 97

CHAPTER XIV.

The Lord's Supper, Continued ................................... 103

CHAPTER XV.

The Lord's Supper, Concluded ................................... 109

CHAPTER XVI.

The Preparatory Service, Sometimes Called the
Confessional Service ......................................... 120

CHAPTER XVII.

The Word as a Means of Grace ................................... 130

CHAPTER XVIII.

Conversion--Its Nature and Necessity ........................... 138

CHAPTER XIX.

Conversion--Varied Phenomena or Experiences .................... 145

CHAPTER XX.

Conversion--Human Agency ....................................... 154

CHAPTER XXI.

Justification .................................................. 163

CHAPTER XXII.

Sanctification ................................................. 174

CHAPTER XXIII.

Revivals ....................................................... 183

CHAPTER XXIV.

Modern Revivals ................................................ 191

CHAPTER XXV.

Modern Revivals, Continued ..................................... 200

CHAPTER XXVI.

Modern Revivals, Concluded ..................................... 209

CHAPTER XXVII.

True Revivals .................................................. 220

CHAPTER XXVIII.

Conclusion ..................................................... 229

My Church! My Church! My dear Old Church! ...................... 238

INTRODUCTION.

I take pleasure in commending this unpretentious volume to the
prayerful attention of all English-speaking ministers and members of
the Lutheran Church. The aim of the author is to present a clear,
concise, and yet comprehensive view as possible, of the way of
salvation as taught in the Scriptures, and held by the Lutheran
Church. That he has accomplished his task so as to make it throughout
an illustration of the truth as it is in Jesus, and a correct
testimony to the faith of the Church of which he is an honored
minister, I believe will appear to all who read with an unbiased mind,
and a knowledge of the sources of information from which he has drawn.
There is always need for such a candid and considerate statement of
fundamental truth as this. The signs of the times clearly indicate
that there is no security for the Church save in maintaining the
Apostolic faith and spirit--not the one without the other, but the one
with the other. The supremacy of the Scriptures needs to be recognized
with a mightier emphasis, not only of the intellect, but also of the
heart. This vital conjunction is maintained in this book. I am certain
that a clear view of the way of salvation as taught by the Scriptures
and held by the Church will go far not only toward correcting wrong
impressions, but will tend to the relief of much mental perplexity,
and to the increase of that much-needed spirit of unity throughout our
Church, the want of which is not only the greatest reflection on her
noble history and holy faith, but the greatest hindrance to her
important mission. A kindly Christ-like spirit pervades this book,
which is no small testimony to its worth.

Those who stand up for the truth do not always illustrate its
spirit. Not all who might desire greater unity in the Church are
qualified to promote it. The author of this little treatise has not
only manifested the proper spirit, but he has shown as well the
faculty of using it for the increase of harmony, without the least
disloyalty to the Scriptures, or to the standards of the Church. The
appeal throughout is to the Word of God. The faith of the Church is
subjected to this test, and it is maintained because it endures the
test.

These chapters present a continuity of thought which should not
be lost sight of in the reading. In order to a correct verdict, they
should not be read with such discrimination as would accept some and
reject others, but from the first to the last in order. That this
little book may be owned of God to the establishment of the faith of
the Lutheran Church, and for the promotion of a more manifest unity
among those who bear her name, is a prayer in which I am sure many
will join the author of this work, and the writer of this introductory
note.

M. RHODES.
ST. LOUIS, MO., _March, 1887_.

PREFATORY SCRIPTURE PASSAGES.
____________

_To the Law and to the Testimony; if they speak not according
to this Word, it is because there is no light in them._--
Isa. viii. 20.

_Thus saith the Lord; Stand ye in the ways, and see, and ask
for the old paths, where is the good way and walk therein, and ye
shall find rest for your souls._--Jer. vi. 16.

_That we henceforth be no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive. But speaking
the truth in love, may grow up into Him in all things, which is the
Head, even Christ._--Eph. iv. 14.

_Be not carried about with divers and strange doctrines; for it
is a good thing that the heart be established with grace._--
Heb. xiii. 9.

_Take heed unto thyself, and unto the doctrine; continue in
them; for in doing this thou shalt both save thyself and them that
hear thee._--1 Tim. iv. 16.

_Hold fast the form of sound words, which thou hast heard of
me, in faith and love which is in Christ Jesus._--2 Tim. i. 13.

_And be ready always to give an answer to every man that asketh
you a reason of the hope that is in you, with meekness and
fear._--1 Pet. iii. 15.

_Beloved, when I gave all diligence to write unto you of the
common salvation, it was needful for me to write unto you, and exhort
you that ye should earnestly contend for the faith, which was once
delivered unto the saints._--Jude 3.

_For the time will come when they will not endure sound
doctrine; but after their own lusts they shall heap to themselves
teachers having itching ears; and they shall turn their ears away from
the truth, and shall be turned unto fables._--2 Tim. iv. 3, 4.

_Whosoever transgresseth, and abideth not in the doctrine of
Christ, hath not God. He that abideth in the doctrine of Christ, he
hath both the Father and the Son. If there come any unto you, and
bring not this doctrine, receive him not into your house, neither bid
him God-speed. For he that biddeth him God-speed is partaker of his
evil deeds._--2 John 9. 10, 11.

_For I testify unto every man that heareth the words of the
prophecy of this book, If any man shall add unto these things, God
shall add unto him the plagues that are written in this book; and if
any man shall take away from the words of the book of this prophecy,
God shall take away his part out of the book of life, and out of the
holy city, and from the things which are written in this
book._--Rev. xxii. 18, 19.

THE WAY OF SALVATION.
____________

CHAPTER I.

ALL ARE SINNERS.

Some time ago we overheard from a person who should have known
better, remarks something like these: "I wonder how sinners are saved
in the Lutheran Church?" "I do not hear of any being converted in the
Lutheran Church," and such like. These words called to mind similar
sentiments that we heard expressed long ago. More than once was the
remark made in our hearing that in certain churches sinners were
saved, because converted and sanctified, while it was at least
doubtful whether any one could find such blessings in the Lutheran
Church. The writer also freely confesses, that in those days,
surrounded by such influences, "_his feet had well-nigh slipped--his
steps were almost gone_." Therefore, he can sympathize with those
honest questioners, who have not had the privileges of instruction in
the doctrines of sin and Grace, and who are consequently in the dark.
He has, therefore, concluded to write a series of plain, practical
papers on the "Way of Salvation in the Lutheran Church." It will be
his endeavor to set forth the manner or method through which the
Church of the Reformation proposes to reach the sinner, and apply to
him the redemption that is in Christ Jesus.

The first question that presents itself is: Who are the subjects
of salvation? The answer clearly is: All sinners. But, again: Whom
does this embrace? The answer to this is not so unanimous. The views
already begin to diverge. True, there is quite a substantial harmony
on this point, among all the older Protestant Confessions of faith,
but the harmony is not so manifest among the professed adherents of
these Confessions.

In many of the denominations there is a widespread skepticism as
to the reality of original sin, or native depravity. Doubtless on this
point the wish is father to the thought. The doctrine that, "after
Adam's fall, all men begotten after the common course of nature, are
born with sin," is not palatable. It grates harshly on the human ear.
It is so humbling to the pride of man's heart, and therefore he tries
to persuade himself that it is not true. It has become fashionable to
deny it. From the pulpit, from the press, from the pages of our most
popular writers, we hear the old-fashioned doctrine denounced as
unworthy of this enlightened age. Thus the heresy has spread, and is
spreading. On every hand we meet men who stand high in their churches,
spurning the idea that their children are sinners, and need to be
saved. Their creed is: "I believe in the purity and innocence of
childhood, and in its fitness for the kingdom of heaven, without any
change or application of divine Grace." Ah! yes, we would all like to
have this creed true. But is it true? If not, our believing it will
not make it true.

Then let us go "_to the law and the testimony_;" to the
source and fountain of all truth, the inspired Word of God. Listen to
its sad but plain statements. Job xv. 14: "_What is man that he
should be clean? and he which is born of a woman that he should be
righteous_?" Ps. li. 5: "_Behold I was shapen in iniquity, and in
sin did my mother conceive me._" John iii. 6: "_That which is
born of the flesh is flesh._" Ephesians ii. 3: "_Among whom also
we all ... were by nature_"--_i.e._ by birth--"_the children
of wrath even as others_." These are a few of the many clear, plain
statements of the divine Word. Nowhere does it teach that children are
born pure, righteous and fit for heaven.

The Lutheran church, then, teaches and confesses nothing but the
pure truth of God's Word in the Augsburg Confession, Article II.,
where it says: "Also they teach, that after Adam's fall all men,
begotten after the common course of nature, are born with sin," etc.
Also Smalcald Articles, Part III., Article I: "Here we must confess,
that sin originated from one man Adam, by whose disobedience all were
made sinners and subject to death and the devil. This is called
original or capital sin.... This hereditary sin is so deep a
corruption of nature that no reason can understand it, but it must be
believed from the revelation of Scripture," etc. So also the Formula
of Concord, Chapter I., "Of Original Sin," where see a full
presentation of our faith and its foundation. Also Luther's
Explanation of the Second Article of the Apostles' Creed where he
says: "Who--Christ--has redeemed me, a poor, lost and condemned
creature, secured and delivered me from all sins, from death, and from
the power of the devil."

This, then is the teaching of our Church, as founded on the Word
of God. That this doctrine is true, beyond the possibility of a doubt,
we can learn even from reason. It will not be disputed that what is in
the child will show itself as it develops. The germs that lie hidden
there will unfold and bring forth their proper and natural fruit. By
its fruits we can know even the child. And what are these fruits? How
long will it be before that helpless and seemingly innocent babe, that
slumbers on its mother's breast, will show symptoms of anger,
jealousy, stubbornness and disobedience? Let that child alone, and,
without a teacher, it will learn to lie, deceive, steal, curse, give
pain to others, etc. But, without a teacher, it will not learn to
pray, confess wrong, and "fear, love and trust in God above all
things." Are these the symptoms and evidences of inward purity, or of
inbred sin?

Again, that child is subject to sickness, suffering and death. As
soon as it draws its first breath its life is a struggle. It must
contend against the inroads of disease. Its little body is attacked by
dire maladies. It is weakened by suffering and often racked by pain.
And how frequently the feeble life succumbs and the lately-born infant
dies.

How can we account for this on the ground of infant sinlessness?
Do we not all believe that suffering and death are the results of sin?
Is there, can there be suffering and death where there is no sin? No;
"_the wages of sin is death_." But this wages is never exacted
where the work of sin has not been done. The conclusion then is
irresistible. The child is a sinner. It needs salvation. It must be
reached by saving Grace. It must be counted in. It is one of the
subjects of salvation, and must be brought into the Way of Salvation.

The Church is the Bride of Christ, the institution through which
Christ brings and applies this Grace to the children of men. She must
begin with the child. She must reach down to the tender infant and
carry the cleansing and life-giving Grace of the Redeemer even into
its sin-sick soul.

How is this to be done? How does the Lutheran Church propose to
reach that child? This we shall try to answer as we advance.

CHAPTER II.

ALL THAT IS BORN OF THE FLESH MUST
BE BORN OF THE SPIRIT.

In the former chapter we have shown, from Scripture and from
reason, that our Church teaches only the plain truth, when she
confesses that: "After Adam's fall, all men, begotten after the common
course of nature, are born with sin."

As a sinful being the new-born infant is not in the Way of
Salvation. By its natural birth, from sinful parents, it is not in the
kingdom of God, but in the realm and under the dominion of sin, death
and the devil. If left to itself--to the undisturbed development of
its own nature, it must miserably and hopelessly perish. True, there
is a _relative_ innocence. The Apostle exhorts: "_Be ye
followers of God, as dear children._" "_In malice be ye children._"
Our blessed Saviour, on several occasions, rebuked the vain, ambitious
spirit of the disciples by contrasting it with the spirit of a little
child. He said: "_Of such is the kingdom of heaven_," and
"_Except ye be converted, and become as little children, ye cannot
enter the kingdom of heaven_."

These passages are generally quoted by those who refuse to
believe the doctrine of Original Sin, as though they taught
sinlessness and entire fitness for the kingdom. But if we accept this
interpretation, then the Scriptures contradict themselves; for we have
seen that, in many places, they clearly teach the opposite. These
passages can only mean that children are _relatively_ innocent.
Compared with the forbidding, haughty, loveless disciples, little
children are much _better subjects_ for the kingdom. While the
roots of sin are there, that sin has not yet done its hardening work.

They do not wilfully resist the good. They are much more tender,
docile, trustful and loving. The Grace of God has less to overcome in
them. They are more easily reached, and thus are fit subjects to be
brought into the kingdom of God. In this sense only can it be said,
"_Suffer the little children to come unto me_," that I may touch
them, bless them, impart my Grace to them, and thus make them
partakers of my kingdom. "_Of such is the kingdom_" because I
desire and purpose to bring them into the kingdom.

Thus far we can safely go. This much in favor of the child, over
against the adult, we freely admit. But this does not say that the
child is innocent, pure and holy by nature. The undeveloped roots and
germs of sin are still there. Its nature is evil. It must be saved
from that moral nature. How?

Here again we meet those who have a very easy solution of the
difficulty. They say: "Admitting that the child has sin, this will in
no way endanger its salvation, because Christ died to take away sin.
They have no _conscious_ sin. Therefore, the atonement of Christ
covers their case, and, without anything further, they pass into
heaven, if they die in their infancy."

This view seems to satisfy a great many well-meaning people.
Without giving the matter any further thought, they dismiss it with
this easy solution. Surely, did they stop to consider and examine this
theory, they would see it has no foundation.

Christ's atonement alone, and in itself, never saved a soul. It
removed the obstacles that were in the way of our salvation, opened
the way back to our Father's house, purchased forgiveness and
salvation for us. But all this profits the sinner nothing, so long as
he is not brought into that way; so long as the salvation is not
applied to him personally. Neither can we speak of salvation being
applied to an unrenewed, sinful nature. We cannot even conceive of
forgiveness for an unregenerate being. This would, indeed, be to take
away the guilt of sin, while its power remained. It would be to save
the sinner in and with his sin.

The position is utterly groundless. It is even contrary to
reason. It assumes that a being who has in his heart, as a very part
of his nature, the roots and germs of sin, can, with that heart
unchanged, enter into the kingdom of God. It makes God look upon sin
with allowance. It does violence to the holiness of His nature. It
makes heaven the abode of the unclean.

No, no. It will not do. When men try to avoid what seem to them
difficult and unwelcome doctrines of God's Word, they run into far
greater difficulties and contradictions. That child is conceived and
born in sin. It is a child of wrath, _dead in trespasses and in
sins_. Its nature must be cleansed and renewed. Otherwise, if it
can be saved as it is, there are unregenerate souls in heaven!

Better abide by what is written, and believe that every one,
infant or adult, who has been born of the flesh, must be born of the
Spirit. Listen to the earnest words of Jesus as he emphasizes them
with that solemn double affirmation, "_Verily, verily, I say unto you,
except a man be born again he cannot see the kingdom of God_." He
repeats this sweeping declaration a second time. In the Greek it
reads, Except _any one_ be born again. The assertion is intended to
embrace every human being. Lest this should be disputed, Jesus further
says, "_That which is born of the flesh_"--i.e., naturally born--"_is
flesh, and that which is born of the Spirit is spirit._" Wherever
there is a birth of the flesh, there must be a birth of the Spirit.
The flesh-born cannot even _see_ the kingdom of God, much less enjoy
it, still less possess it. There must be new life, divine life,
spiritual life breathed into that fleshly, carnal nature. Thus will
there be a new heart; a new spirit, a new creature. Then, and not till
then, can there be comprehension, apprehension and appreciation of the
things of the kingdom of God. This is the teaching of the whole Word
of God. Gal. vi. 15: "_For in Christ Jesus neither circumcision
availeth anything, nor uncircumcision, but a new creature_"--i.e.,
neither Jewish birth nor Gentile birth, without the new birth.

Here also then our Church confesses the pure truth of God's Word,
when, in the second Article of the Augsburg Confession, as quoted
above, she goes on to say: "And this disease, or original fault, is
truly sin, condemning and bringing eternal death upon all that are not
born again."

Here then we take our stand. No child can be saved unless it be
first reached by renewing Grace. If ever an infant did die, or should
die, in that state in which it was born, _unchanged_ by divine Grace,
that infant is lost. There are, there can be, no unregenerate souls in
heaven. Where there is no infant regeneration, there can be no infant
salvation.

Here also we remark, in passing, that this doctrine, of the
absolute necessity of infant regeneration, is not held by the Lutheran
Church alone. Even the Romish and Greek Churches teach that it is
impossible for any human creature, without a change from that
condition in which he was born, to enter heaven. All the great
historic confessions of the Protestant churches confess the same
truth. Even the Calvinistic Baptists confess the necessity of infant
regeneration.

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