American Lutheranism Vindicated Part 9

I. The plan of salvation, revealed in G.o.d's word, presupposes that, man is a _fallen creature, depraved in nature and practice_,--that all men are rebels against the righteous government of G.o.d, lying under his righteous displeasure, and morally disqualified for heaven. And also, that without holiness no man shall see the Lord! [Note 2] "That which is born of the flesh, is flesh," is sinful, and except a man be _born again_, he cannot see the kingdom of G.o.d." [Note 3] Consequently, without a new-birth, an entire moral renovation, in which the rebel lays down the arms of his rebellion, and the slave of sin is delivered from the dominion of his depraved habits, and becomes an obedient servant of Christ, loving holiness and delighting in the service of G.o.d, it is impossible for him to obtain pardon or to be justifled.

II. The _grand means_ by which the Holy Spirit effects this moral reformation, is _divine truth_, either oral, written or symbolic. "Go ye into all the world, says the Saviour, and _preach the gospel_ to every creature; he that _believeth_ and is baptised, shall be saved, and he that _believeth_ not shall be d.a.m.ned." Here preaching the "gospel," the truths of G.o.d's word, is placed _foremost_ in the list of instrumentalities, and baptism is only appended as a rite to be performed _after_ the Holy Spirit, through the preached word, has wrought faith in the hearer's soul. But faith presupposes regeneration.

Hence, as truth is the instrumentality employed by the Holy Spirit in the production of _regeneration_, and _faith_, as baptism is to be added _after_ the great moral change, conversion has been effected in adults, it follows that the truth or word is the grand and princ.i.p.al means of grace, and not secondary to baptism.

In other pa.s.sages the _mission of the apostles_ is characterized as a mission to _preach_, and baptism is not even named at all. Jesus ordained the twelve, we are told, that they might be with him, and that he might send them forth to _preach_, &c.; Mark iii. 14, 15. And Paul even thanks G.o.d, in his epistle to the Corinthians, [Note 4] that he had baptized none of them save Crispus and Caius, and adds: "For Christ sent me, _not to baptise_, but to _preach_ the gospel." Paul, therefore, certainly regarded preaching as far more important than baptism. Of the apostles, Luke informs us, they _daily_ in the temple and in every house, ceased not _to teach and preach_ Jesus Christ; Acts v. 41, 42.

And in order to gain more time for their great work, they appointed deacons to attend at tables, that they might give themselves "continually to prayer and the _ministry of the Word_," but they say nothing of baptism and the Lord's Supper. Paul expressly tells the Romans (x. 13-15,) that faith comes by _hearing_ (not by baptism); and to the Corinthians he says, "For in Christ, Jesus I have begotten you, through the _gospel_. 1 Cor. iv. 15. We are regenerated by the incorruptible "_seed of the word_." [Note 5] We are sanctified by "_the truth_." In short, our call, [Note 6] our convictions, [Note 7]

regeneration, our faith, our sanctification, [Note 8] our preservation [Note 9] and salvation, [Note 10] are all produced by the _word_ or _truth_, and it must be the grand means of grace. [Note 11]

This truth, contained in G.o.d's Word, is therefore fully adequate to the production of all the progressive changes, by which we pa.s.s from the condition of the careless sinner to that of the advanced and sanctified believer.

III. The _stage of progress_ in this moral renovation which in _requisite_ before the returning sinner is _morally_ qualified for pardon or justification, is that implied by a _living faith_. This justifying faith may be defined to be, "that voluntary act of the illuminated and evangelically penitent sinner, by which he confides in the mercy of G.o.d through Christ for salvation, on the terms offered in the gospel." [Note 12] A more historical faith implies no such preparation, nor the more intellectual belief of the reality and truth of the statements of G.o.d's Word, whilst the heart is estranged from him; for with such a faith the devils believe and tremble but remain devils still. Nor does the state of the convicted, or penitent, or seeking, but yet unconverted sinners furnish such moral preparation to receive pardon. Evidently nothing short of living faith will satisfy the representations of G.o.d's Word and the nature of the case. Whenever the returning sinner exercises the first act of this living faith, he is justified, that is, then G.o.d performs that judicial or forensic act, by which a believing sinner, in consideration of the merits of Christ, is released from the penalty of the divine law, and is declared to be ent.i.tled to heaven. [Note 13] In this state of justification the believer continues through life, unless he by voluntary transgression falls from a state, of grace and becomes a backslider.

IV. _The evidence of this pardon or justification, to the believer himself, is within his own heart:_--

(_a_) It is that peace of G.o.d, or sense of pardoned sin, wrought in the soul by the Holy Spirit. "Being justified by faith, we have _peace with G.o.d_, through our Lord Jesus Christ. Rom. v. 1.

(_b_) "_The love of G.o.d shed abroad in our hearts_ by the Holy Ghost which is given unto us. [Note 14]

(_c_) It is the testimony of "the Spirit bearing witness with our spirits that we are children of G.o.d." [Note 15] "He that believeth hath the witness in himself." [Note 16]

(_d_) It is the _fruit of the Spirit_, exhibited in the believer's life, "which is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." [Note 17]

(_c_) It is "being led by the Spirit of G.o.d," for then, says the apostle," [sic on punctuation] they are the sons of G.o.d.

[Note 18]

All these evidences presuppose or involve that great change of heart and life, termed by the Saviour new birth, by which the sinner becomes morally qualified for that pardon, purchased by the blood of Christ, and appropriate to the believer by his faith. But no outward rites _necessarily_ imply such moral preparation, and hence they could not be the conditions of justification, according to the a.n.a.logy of G.o.d's Word.

V. Hence the sacraments, baptism and the Lord's Supper, are not the _immediate_ conditions or means of pardon or justification; _but they are means of grace, like the Word of G.o.d, and seals of grace to all worthy recipients_. They have _an intrinsic efficacy_ by virtue of the truths symbolically represented by them, and an _additional specific efficacy_ in virtue of their peculiar nature, in connexion with the influence of the Holy Spirit, to awaken, convert and sanctify the soul.

The distinguished Lutheran divine, _Dr. Baumgarten_, speaking of adult receivers of these ordinances, thus expresses his view: "The sacraments stand in the same relation to these influences, (namely, those of covenant grace,) as does the _Word of G.o.d_. Hence they are also called the visible word of G.o.d, _verb.u.m visible;_ because the _offer_ of their reformatory, changing and restoring influence is universal, and reaches every recipient of these ordinances; but its actual communication and full effect take place only in those, who permit themselves to be made susceptible of it." [Note 19] In regard to children, however, he with equal propriety adds, that the blessings which baptism confers on them, are bestowed irrespectively of any action of their own.

These sacraments, however, do not necessarily prove the existence of any particular progress in the work of conversion, or any definite state of mind, except, a general disposition to seek the Lord, which is implied in the willingness to attend on these ordinances. They cannot therefore be the condition of pardon or justification.

These influences, like those of the truth, may be resisted, and depend for their success on the disposition of the recipient; they do not act _ex opere operato_. The _special_ influence of the sacraments, so far as known, is the same in kind_ as that of the truth.

_That the sacraments are not_ IMMMEDIATE _conditions of pardon or justification_, is evident, from a mult.i.tude of considerations.

1. If the sincere reception of the sacraments actually secures pardon or justification _per se, immediately_, without the intervening instrumentality of a living faith, then faith is not the only condition of justification as the scriptures teach, but we are justified either by faith, or by the sacraments, and then there will be _three conditions of justification_, faith, baptism, and the Lord's Supper! For thousands receive the eucharist sincerely, who are unregenerate, and have not a living faith.

2. Because no sinner is morally qualified for pardon, until he has been regenerated, and has consecrated himself to the service of G.o.d; but mult.i.tudes receive the sacrament who are unregenerate, and who therefore cannot be justified or pardoned, even by the sincere reception of the sacraments. Hence as the reception of the sacraments is no certain proof of pardon, it cannot be the immediate condition of it.

3. The sacraments are not immediate conditions of justification or pardon, because _previous faith_ is required in the recipients of each of them. "He that believeth and is baptised, shall be saved," [Note 20]

says the great Redeemer; "but he that believeth not shall be d.a.m.ned."

But if some may be baptised who are dest.i.tute of faith, then the existence of faith is not necessarily involved in baptism. And as baptism without faith does not rescue the soul from d.a.m.nation, it evidently cannot be the _immediate_ or certain condition of pardon; for if the immediate condition of a blessing is performed, that blessing must be conferred. And since previous faith is required in baptism, and none but the baptised are admitted to the Lord's Supper, it is evident that faith is also required of communicants.

4. That they are not _immediate_ conditions of pardon, is evident, because the same truths which the sacraments inculcate, do not when taught orally or in G.o.d's word, invariably or necessarily secure the pardon or justification of all attentive hearers. The result of the proper use of the truth preached or read, is invariably the spiritual advancement of the sinner, whatever the stage of his progress may be.

And such appears to be the operation of the sacraments. As it is absurd to affirm that each sermon preached, will convert or affect the pardon of every sinner who attentively hears it; so it were equally gratuitous to affirm the same of the sacraments. If the sinner had been on the verge of regeneration and faith _before_ he heard the sermon in question, and the hearing of that discourse completed the change, the result might be affirmed of the last sermon which preceded his faith, but not of its predecessors; and so also of the sacraments as means of grace. Every sermon attentively heard will benefit all who thus hear it.

But whether it will produce conviction, or penitence, or faith, or a sense of pardoned sin, depends on the recipient's previous stage of progress in the divine life.

5. If the sacraments were possessed of a sin-forgiving power, in such a sense, as to be the _immediate_ conditions of pardon or justification, then the sinner would be dependent for pardon on the sacraments, and on the clergyman who administers them, and not immediately on the Spirit of G.o.d. But this would virtually be one of the most dangerous features of Puseyism and Romanism, by which the minister is thrust in between the penitent, sinner and his G.o.d, and the priest is elevated to the position of the dispenser of pardon, holding in his hand the keys of the kingdom of heaven. Now it is indeed flattering to the frail heart of the minister (for we are all mere men) to find himself elevated to such an exalted post, to stand (as the Papists say of their priest) in the place of G.o.d, and have his whole congregation _look to him_ for the pardon of sin, in private confession and the sacraments; and this may possibly be one of the reasons why this Puseyite, semi-Romish system is more popular with the clergy than with the laity. But Protestant ministers should never forget, that the Saviour himself a.s.serted it as his peculiar characteristic, "that the Son of man hath power upon earth to forgive sin." Mark ii. 7.

6. That the sacraments are not the necessary or certain conditions of pardon, is evident, also, from the fact, that some, as the thief upon the cross, were saved without them after their inst.i.tution, whilst others who had partaken of them were lost, of which Judas and Simon Magus are examples.

7. That the sacraments are not immediate conditions of pardon is finally evident from the declaration of the apostle Peter, "The like figure whereunto baptism doth now save us; _not the putting away of the filth of the flesh_, that is, _not the mere outward rite_ of applying the water, but the answer of a good conscience toward G.o.d." [Note 21]

that is, the faithful performance of the duties to which our Christian profession, made in baptism, obligated us, by keeping a conscience void of offence before G.o.d and man.

From all this, it is very clear, that whilst the sacraments are divinely appointed as means and seals of grace, they operate like divine truth, either oral or written, by promoting that great change of heart, without which no man can see G.o.d: that where they are received with a living faith, there is indeed pardon of sin or justification; but this pardon is the result of that living faith, the appointed condition of justification, and not of the sacraments, which can only tend to secure pardon by promoting faith.

That these views of the mode of operation of the sacraments, are sustained by many of our ablest divines, is evinced by the following extracts from their works. _Dr. Mosheim_, one of the greatest ornaments of the Lutheran Church, expressly affirms, "Those who possess _faith_ have the benefits of Christ sealed and confirmed to them. Let it therefore be remarked, that _faith is necessary to the salutary fruit and effect of the sacraments_, though not required as necessary to their essence (namely, as valid outward ordinances.") [Note 22] The distinguished _Dr. Reinhard_ says, "We attribute to the sacraments a really beneficial influence in effecting our salvation, only in as far as they are used in accordance with their design. This is a necessary inference from the nature of a ceremony (or rite) in general, which can only then be of any service, when it excites _those views and feelings_, which it is designed to produce." Here this ill.u.s.trious divine evidently implies that the sacraments exert their influence by promoting certain views and feelings, and that these are the _immediate_ causes of the beneficial results, such as pardon and salvation: consequently the sacraments are mediate, but not immediate conditions of pardon.

One extract more, taken from the "Biblical Theology" of the venerable _Dr. Knapp_, of Halle, edited by _Dr. Guericke_, may suffice: "The power and influence of these several religious ordinances or sacraments, is _not physical_ and _mechanical_, and also _not magical_, or operating by enchantment (or charm.) Nor does the mere external rite exert any influence. On the contrary, they stand in the most intimate connexion with the doctrines themselves, which they represent, and never exert any influence without them. Therefore they can by themselves exert no influence in the case of a person who has no knowledge and lively conviction of the doctrines which they represent. But the truths which are thereby represented to the senses, and are to be appropriated to ourselves, operate precisely in the same way, or the Holy Spirit works through them on the hearts of men, in exactly the same way as these truths are wont to act apart, (from the sacraments,) when they are heard, read or meditated on by any person; only, that in the case of the sacraments, these truths are not communicated by words, but in a different way presented to the senses. All that we have said (Part. I., Art. 8) on the influences exerted by the Holy Spirit, through the word, (or divine doctrine,) and in the use of the divine doctrines on the hearts of men, is also applicable to this subject. For he operates in a similar manner in these religious ordinances, through the divine doctrines which are represented by them to the senses, and appropriated by ourselves. Against the abuse of such divinely appointed religious ordinances, when their mere external performance is regarded as sufficient, (as in the case of the sacrifices,) even Moses and all the prophets, protest in the most emphatic manner." [Note 23]

From all those considerations it is most evident, that although _baptism and the Lord's Supper are important, and influential, and divinely appointed ordinances; neither of them can be the immediate condition of pardon or justification, because neither necessarily involves that state of moral qualification, which, the Scriptures require for pardon_, namely, genuine conversion or regeneration, evinced by its immediate and invariable result, a _living faith_.

Note 1. For the information of such of our readers as prefer a skeleton of the Puseyite system of the sacraments, rather than wade through volumes of Semi-romish discussion, we annex its features:---

I. That man is "made a member of Christ, the child of G.o.d, and an inheritor of the kingdom of heaven," in and by holy Baptism.

II. That man "made a member of Christ, the child of G.o.d, and an inheritor of the kingdom of heaven," in and by holy Baptism, is renewed from time to time in holy Communion.

III. That a "death unto sin, and a new birth unto righteousness" is given to every adult, and every infant, in and by the outward visible sign or form in Baptism, "water, in the name of the Father, and of the Son, and of the Holy Ghost."

IV. That the gift may be received, in the case of adults, worthily or unworthily, but that it is always received.

V. That the body and blood of Christ are given to every one who receives the Sacramental Bread and Wine.

VI. That the gift may be received worthily or unworthily, but that it is always received.

There is no mistaking the meaning of this. It is clear and explicit; but wherein it differs from Romanism it would be difficult to tell.

Note 2. Heb. xii. 14.

Note 3. John iii. 6, 2.

Note 4. 1 Cor. i. 14-17.

Note 5. See also 1 Pet. i. 23. Luke viii. 4, 11, 15. Here the whole process of conversion is described, and the grand instrumentality is the word or seed, but not a syllable is said of baptism. Also James i. 18.

Note 6. 2 Tim. ii. 14.

Note 7. Jer. xxiii. 29.

Note 8. John xvii. 17.

Note 9. Psalm cxix. 11.

Note 10. 1 Tim. 4.

Note 11. Verb.u.m Dei est medium salutis _efficacissimum_, quippe cujus vis non est tantum objectiva, sed etiam effectiva. Hollazii Theol. Dog.