21: "_It pleased G.o.d by the foolishness of preaching to save them that believe_;" Rom. x. 17: "_So then faith cometh by hearing, and hearing by the Word of G.o.d_." Therefore, according to Rom. x. 6-8, let no one say, "_Who shall ascend into heaven_ (_i.e._, to bring Christ down from above), _or who shall descend into the deep_?" (_i.e._, to bring Christ up again from the dead) for "_the Word is nigh thee ... that is the Word of faith which we preach_." This then is evidently G.o.d's order of the application of divine Grace.

And yet, notwithstanding these plain declarations, men try all sorts of measures and methods to bring Christ near, because they cannot understand that when they have the Word, they have the Spirit, and when they have the Spirit, they have Christ. In Luke xi. 27, we read how a woman called down a blessing on the mother of our Lord because she was privileged to have borne Him. But Jesus answered, "_Yea, rather blessed are they that hear the Word of G.o.d and keep it_." Because that Word carries the Spirit to the hearer, and through it converts the sinner and sanctifies the saint. In the Acts of the Apostles also we read how again and again the Spirit was given through and in connection with the Word. The Apostles depended on nothing but Word and Sacrament.

The Lutheran doctrine, then, that the Word of G.o.d is the great effectual means of Grace; that it is the vehicle and instrument of the Holy Spirit; that through it, the Spirit renews the soul, applies forgiveness, and sanctifies the hearer or reader more and more--is the pure truth of Christ. Hence, wherever the Lutheran Church is true to her name and faith, she preaches the whole counsel of G.o.d, and relies on that for ingathering and upbuilding. A true Lutheran pulpit cannot be a sensational pulpit, for discoursing wordly wisdom, philosophy, poetry, or politics. It must expound the Word, and never gets done preaching repentance towards G.o.d and faith in our Lord Jesus Christ.

What a beautiful and harmonious system of G.o.d's methods of saving men is thus brought into view! How helpful to the sinner desiring salvation! Instead of waiting and hoping and dreaming of something wonderful to happen to bring him into the kingdom, he needs only to go to the divine Word and let that Word do its work in his heart.

"Though devils all the world should fill, All watching to devour us, We tremble not, we fear no ill, They cannot overpower us.

This world's prince may still Scowl fierce as he will, He can harm us none, He's judged, the deed is done, _One little Word_ o'erthrows him.

"The _Word_ they still should let remain.

And not a thank have for it, He's by our side upon the plain, With His good gifts and Spirit; Take they then our life, Goods, fame, child and wife; When their worst is done, They yet have nothing won, The Kingdom ours remaineth."

CHAPTER XVIII.

CONVERSION, ITS NATURE AND NECESSITY.

Closely related to the doctrine of the power, or efficacy, of the divine Word--as considered in the last chapter--is the doctrine of conversion. It is the subject of conversion, therefore, that we now purpose to examine. It is an important subject. It deserves a prominent place in treating of the Way of Salvation. It is also an intensely personal subject. Each one who desires to be in the Way of Salvation is personally interested in it. The eternal destiny of every one who reads these pages is closely connected with the question whether or not he is converted. To be in an unconverted state, is to be in a state of great peril. The issues of eternity are involved in the final decision of the soul, in reference to this great subject. It is of the most vital importance, therefore, that each one examine and understand it.

And yet, strange as it may seem, there are few subjects concerning which those interested are more in the dark. Stranger still, often those who preach and talk most about it, who are loudest in proclaiming its necessity, know least about it. Ask them as to its meaning, its nature, its elements. Ask them who needs it, how it is brought about, and what are the evidences of its existence; and they give at best very confused and unscriptural answers. We therefore propose to examine it in the light of the Word of G.o.d, and may He, the Spirit of truth, enable us to know and believe its divine teachings!

What then is conversion? The original and simple meaning of the word convert is _to turn_--to turn about. This is also the meaning of the Latin word from which the English comes. The Greek word, which in the New Testament is translated "convert" or "conversion," also refers to the act of turning. It is so translated quite frequently. Thus the same Greek word that is in some places translated convert, is in other places translated _turned, e.g._, as in Mark v. 30: "Jesus ... _turned_ him about in the press."

Acts xvi. 18: "But Paul ... _turned_ and said." Matt. xii. 44: "I will _return_ into my house." Acts xxvi. 18: "To _turn_ them from darkness to light." And so in many other places. It is plain, then, that the meaning of the word is a turning or facing about--a returning, or a changing of direction--as if a traveler, on finding himself going the wrong way, turns, returns, changes his course, comes back, he converts himself.

Applying this word now to a moral or religious use, it means a turning from sin to righteousness, from Satan to G.o.d. The transgressor who had been walking in the way of disobedience and enmity against G.o.d, and towards eternal death, is turned about into the way of righteousness, towards eternal life. This is a change of _direction_, but it is also something more. It is a change of _state_--from a state of sin to a state of Grace. It is still more. It is a change of _nature_--from a sinner unto a saint. It is finally a change of _relation_--from an outcast and stranger unto a child and heir. Thus there is an outward and an inward turning, a complete change.

That this is the scriptural meaning of conversion is very clear from Acts xxvi. 18. The Lord is about to send Paul to the Gentiles for the purpose of converting them. He describes the work of conversion thus: _"To open their eyes and to turn them from darkness to light, and from the power of Satan unto G.o.d; that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."_

As already remarked, the word here translated to "turn" is the same that is elsewhere translated to "convert."

If we now inquire more particularly into the nature, or process of this change which is called "conversion," we find in it two const.i.tuent elements. The one is penitence or contrition, the other is faith. Taken together, they make up conversion. In pa.s.sing, we may briefly notice that sometimes the Scriptures use the word "repentance"

as embracing both penitence and faith, thus making it synonymous with conversion.

Penitence or contrition, as the first part of conversion, is sorrow for sin. It is a realizing sense of the nature and guilt of sin; of its heinousness and d.a.m.nable character. True penitence is indeed a painful experience. A penitent heart is, therefore, called "_a broken and a contrite heart_." It takes from the sinner his self-satisfaction and false peace. It makes him restless, dissatisfied and troubled. Instead of loving and delighting in sin, it makes him hate sin and turn from it with aversion. It brings the sinner low in the dust. He cries out, "_I am vile_;" "_I loathe myself_;" "_G.o.d be merciful to me a sinner_."

This is the penitence insisted on by the prophets, breathed forth in the penitential psalms, preached by John the Baptist, by Christ and all His apostles. It is not necessary to quote pa.s.sages in proof of this. Every Bible reader knows that the Word is full of exhortations to such sorrow and repenting for sin.

But penitence must not stop with hating and bemoaning sin, and longing for deliverance. The penitent sinner must resolutely turn from sin towards Jesus Christ the Saviour. He must believe that he took upon Himself the punishment due to his sins, and by His death atoned for them; that he satisfied a violated law, and an offended Law-giver; that thus he has become his Subst.i.tute and Redeemer, and has taken away all his sins. This the penitent must believe. Thus must he cast himself upon Christ, and trust in Him with a childlike confidence, knowing that there is now, therefore, no condemnation. Having this faith, he is justified, and "_being justified by faith, he has peace with G.o.d_."

True penitence always grows into faith, and true faith always presupposes penitence. Where one is, there the other is, and where both are, there is conversion. Penitence, therefore, is not something that goes before conversion, and faith something that follows after, and conversion an indefinable something sandwiched in between, as some seem to imagine; but penitence and faith are the const.i.tuent elements that make up conversion.

In the next place we would inquire: Who need this change? We answer, first, all who are not in a state of loving obedience to G.o.d; that is, all who are not turned away from and against sin and Satan, and turned toward holiness and G.o.d. On the other hand, all who really hate sin, mourn over it, strive against it, trust in and cling to Christ as their personal Redeemer, need no conversion. No matter whether they can tell where and when and how they were converted or not. All who know by blessed experience that they now have in their hearts the elements of penitence and faith, are in a state of conversion, and if they earnestly ask G.o.d, may have the a.s.surance that their sins are forgiven and they are accepted in the Beloved. True, this a.s.surance may sometimes be dimmed by doubt or under the strain of strong temptation, but as long as there is real hatred of sin and an earnest desire to rest in Christ alone, there is Grace and acceptance with Christ.

To the cla.s.s of those who are in a converted state belong those baptized children of the Church who have kept their baptismal covenant. Given to Christ in holy baptism, the seeds of the new life implanted through that divine ordinance, reared and trained by Christian parents or guardians, they have belonged to Christ from their childhood. From their earliest years they have hated sin, repented of it, trusted in Christ, and loved Him. They are "_turned from darkness to light and from the power of Satan to G.o.d_." They need only that daily dying to sin, and daily turning to Christ, which all Christians need on account of the sins and infirmities of the flesh which still cleave to them. Such were Joseph, and Samuel, and Daniel, and Jeremiah, and John the Baptist, and Timothy, and others of whom we read in the Scriptures. They were children of the covenant, and therefore children of G.o.d. Of this cla.s.s we have written in former chapters. We need not enlarge on them here. They need no conversion, because they are in a converted state. Yet there are well-meaning people, who have more zeal than knowledge, who would violently exhort even such to be converted, or they cannot be saved! Thus would they confuse them, distract them, unsettle their faith in Christ, quench the Spirit, and, perhaps, drive them to unbelief and despair. From all such teachers, we pray: "Good Lord, deliver us."

CHAPTER XIX.

CONVERSION--VARIED PHENOMENA OR EXPERIENCE.

We have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. We have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of Grace, do need conversion, regardless of anything that may or may not have taken place in the past.

We inquire now as to the agencies or means by which this change is brought about. For it is a change which man can certainly not effect by his own efforts. Of this change it can certainly be said that it is "_not by might, nor by power, but by my Spirit, saith the Lord_." To have this change brought about in the heart, all need to pray in the words of the Psalmist, Ps. lx.x.xv. 4, "_Turn us, O G.o.d of our salvation;_" or as Ephraim in Jer. x.x.xi. 18, "_Turn thou me and I shall be turned, for thou art the Lord my G.o.d;_" or as Judah in Lamentations, v. 21, "_Turn thou us unto thee, O Lord, and we shall be turned_." It is G.o.d the Holy Ghost who must work this change in the soul. This He does through His own life-giving Word. It is the office of that Word, as the organ of the Holy Spirit, to bring about a knowledge of sin, to awaken sorrow and contrition, and to make the sinner hate and turn from his sin. That same Word then directs the sinner to Him who came to save him from sin. It takes him to the cross, it enables him to believe that his sins were all atoned for there, and that, therefore, he is not condemned. In other words, the Word of G.o.d awakens and constantly deepens true penitence. It also begets and constantly increases true faith. Or, in one word, it converts the sinner. Of this wonderful power and efficacy in the Word we have already fully written, so that we need not enlarge upon this again. To the Word, then, let the unconverted sinner go. Let him be careful to put no barrier in the way of its influence. Let him permit it to have free course, and it will do its own blessed work.

We desire now to notice and to call special attention to the diversified phenomena and experiences incident to this change.

There are some, indeed, who will not admit that there are any variations. They would measure all by the same standard, and that standard often a very abnormal one. With some, the only standard is their own distorted experience. In their pharisaic self-righteousness they are ready to a.s.sert that every one whose experience does not in every respect conform to their own is not converted. The writer has frequently, in his pastoral work, met poor, downcast souls, who were groping in the dark, bemoaning themselves, and living a cheerless life, because they had been taught that, as they had not an experience just like somebody else, they were not converted, and had neither part nor lot in the kingdom of G.o.d. He has also met more than one who, by just such vagaries and delusions, had been almost driven to unbelief and despair. And what a relief it often is to such poor, benighted ones, if they are not too far gone, to be led out of their vain imaginings into the blessed light of G.o.d's truth.

We notice, first, that not all conversions are alike clearly marked. Some are more strongly marked than others. There are greater and less degrees of intensity in the change. The degree of intensity, or depth of experience, may depend on several things. It may depend, to, a certain extent, on the temperament of the individual. One person is of a phlegmatic temperament; his mind is sluggish; his feelings are not deep; he rarely becomes excited. Of a cool, calculating disposition, he does everything deliberately and cautiously. He feels the ground before him ere he takes a step. When G.o.d's Word comes to such an one, it does not generally revolutionize him at once. He hears it, carries it home, weighs it, ponders it, and wants to hear more.

Gradually, slowly, his mind is enlightened, his heart is interested, his will is changed. In him the Word is likely to _grow as a seed_, or operate _like leaven in meal_. There is seldom much excitement, and little outward manifestation.

Another is of a sanguine temperament; he is impulsive, easily aroused, and ready to jump at conclusions. When G.o.d's Word comes to him, and is not opposed, it is more likely to take strong hold of him.

It may so alarm him, and take away his peace, that he may at once see the depth of his guilt. Again, when Christ, His atonement and love for guilty men, are presented, he may quickly lay hold of the hope set before him in the Gospel, and rest on Christ. G.o.d's Word comes to him _like a hammer that breaks the stony heart_. Both persons have been led by the same Spirit, through the same Word. Both have repented and believed, but each in his own way.

The degree of intensity may also depend on the former life of the person.

One has wandered very far from his Father's house. He has wasted his substance in riotous living. He has sunken very low in sin and guilt. When G.o.d's Word comes to such an one, and shows him his wretched state, when he _comes to himself_, his penitence is likely to be deep and painful, and when he is enabled to believe, his faith will probably be quite joyful, because he realizes the depth from which he was drawn. G.o.d's Word has acted on him _like a fire_, burning deep down into the conscience, consuming its dross.

Another has never wandered so far away. He has all along been more or less under divine influence. Baptized in childhood, brought up amid Christian restraints, he has at least observed the outward obligations of religion, though he may not in the past have yielded himself unreservedly unto Christ. When such an one does give himself to G.o.d, his repentance may not be so marked, or his faith be so demonstrative, but on this account the conversion is none the less real. G.o.d's Word, at length, _opened his heart_, as the heart of Lydia, the seller of purple, was opened.

We notice in the next place that there are differences in the duration of the process. With some the process lasts longer than with others. This fact is implied indeed in the variations noted above. On one person the Word may make but a superficial impression at first. It may be only a slight dissatisfaction with self. But with more light and knowledge, the feeling of penitence is deepened. Longings for something better are awakened. Yearnings and outcryings after deliverance arise from the heart. There is then only a first timid trembling look to Christ. Gradually, slowly, the faith is drawn out, until the heart is enabled to cast itself on the Saviour and rest trustingly there. It may be weeks, months, or even years, before that penitent comes out into the clear sunlight of a.s.surance and peace. In all such cases it is "_first the blade, then the ear, and then the full corn in the ear_."

On the other hand, we freely admit that there are sudden conversions. G.o.d's word comes _as a hammer or as a fire_ (Jer.

xxiii. 29). It smites and burns until the sinner is brought low in the dust. The heart is broken and becomes contrite, and ready to lay hold of the Crucified One, as soon as He is presented. To this cla.s.s, generally, belong some of those noted above as of sanguine temperament, and those who have fallen deeply into sin. Going to the Word of G.o.d for examples of the two latter cla.s.ses, we might mention Zaccheus, Saul of Tarsus, the Philippian jailer, and the three thousand on the day of Pentecost, as cases of sudden conversion--while we might instance the disciples of Christ in general, as cases of slow and gradual conversion. 1 Cor. xii. 6, "_There are diversities of operation, but it is the same G.o.d which worketh all in all_."

From all this it follows that not every one can tell the exact time when, and the place where, he was converted. True, some can.

Zaccheus, and the jailer, and Saul, and the three thousand, would doubtless always remember and be able to tell about the time and place and circ.u.mstances of their entrance into the kingdom. But could the apostles of Jesus tell? Do we not read how slowly they were enlightened; how, little by little, their errors had to be removed, and the truth applied? They did not, in fact, become established in the faith until after the resurrection.

And so it is with many, probably, indeed, with most of the very best Christians in the church to-day. They cannot tell when they were converted.

Neither is it necessary. On the Day of Judgment the question will not be asked: "Where and when and how were you converted?" The question will be, "Were you in a converted state, turned from darkness to light, and from the power of Satan to G.o.d?" No matter whether you belonged to that favored cla.s.s who kept their baptismal covenant unbroken; or whether, after you had been a stranger and a foreigner for a time, you were slowly, and through much doubt and, misgiving, brought to penitence and faith; or whether you were suddenly brought into the kingdom.

Can each one then tell whether he is at present in a converted state or not? We answer unhesitatingly, Yes, to a certainty. The inquirer need only look into his heart and see _how his sins affect him_. Do his sins grieve him? Does he hate them? Does he earnestly long and strive to be rid of them? Does he daily turn to Jesus Christ for forgiveness and strength? If he can answer these questions in the affirmative, he has the elements and evidences of conversion and the new life. Though faith be weak, it is accepted. Though a.s.surance at times be dim, the vision of faith clouded, and faith itself almost unconscious, it still saves; for it is not the a.s.surance, but the faith, that justifies.

But if, on the other hand, his sins do not trouble the sinner; if they are as trifles to him; if they do not daily drive him to the Cross, the elements and evidences of the new life are certainly wanting. Such a person is in an unconverted state. And let not such an one delude himself with the false idea that something, which he called a change, had taken place at some time in the past. He can know whether he is _now_ in the faith.

It is poor theology, it is altogether anti-scriptural, for a Christian to go through the world singing plaintively:

"Tis a point I long to know; Oft it causes anxious thought, Do I love the Lord, or no?

Am I His, or am I not?"

He whose faith, reaching up out of a heart that mourns over and hates sin, lays hold of Christ, even tremblingly, can say, "_I know in whom I have believed_," "_I know that my Redeemer liveth_."

He can joyfully sing: