American Lutheranism vindicated

by S. S. Schmucker

CHAPTER VIII. GENERAL NATURE OF THE SACRAMENTS.

On this subject the author of the Plea does not pursue the order of the Platform, in which baptism and the eucharist are discussed separately; but he unites the two under the caption of Baptismal Regeneration and the Real Presence in the Eucharist, and enters into some discussions of the sacraments in general, and then introduces remarks on each in particular. Whilst we deem a separate discussion of each sacrament necessary to its proper elucidation, there are certain general views common to them both, which may with propriety be considered in connexion. We, therefore, devote some pages to this purpose, under the head of the General Nature of the Sacraments, and reserve the discussion of each one individually to subsequent chapters. It would require an extended volume to discuss all the several aspects of this interesting and solemn subject glanced at by our author. He does not, however, present in definite lineaments the precise system, which he attributes to the Lutheran Symbols; and lest we should do him injustice in endeavoring to present his system in detail, in order to controvert it, we deem it more Christian and courteous to specify only a few items of his chapter, and occupy our space chiefly in presenting and defending what we regard as the doctrine taught in the Word of God on this subject. This doctrine is also the theory that underlies the positions of the Definite Platform, and, we suppose, is assented to by its friends.

The Plea affirms, "The Lutheran doctrine maintains that the Sacraments have an _intrinsic value; but the Definite Platform seems to regard them as mere signs, which may have a tendency to promote piety, p. 35. On this point we think our author has not clearly presented the point of difference between the friends of the Platform and the Plea. We not only admit, but strenuously affirm, that the sacraments have an important intrinsic influence. The Platform thus describes it: "Baptism in adults is a means of making a profession of previous faith, or of being received into the visible church, as well as a pledge and condition of obtaining those blessings purchased by Christ, and offered to all who repent, believe in him and profess his name by baptism," p. 30. As to the question, whether this influence is intrinsic or not, it is not touched in the Platform; although we doubt not its adherents very generally hold the affirmative. But the real point of dispute is the precise nature of the influence exerted by the sacraments. The symbols seem to regard forgiveness of sins, that is, justification, as the immediate effect of every worthy reception of these ordinances; whilst the friends of the Platform hold this influence to consist in their tendency to produce that living faith, resulting from regeneration, which is the only condition of pardon, and without the possession of which God has not promised to forgive the sins of any one, no matter what outward duties he may perform. For God will not forgive the sins of an unconverted sinner. The symbols do, indeed, often insist on the necessity of faith, yet they speak as though in those who do believe, it was the sacrament, and not their faith in the Redeemer, which secured the blessing. Nor do they in many passages sufficiently discriminate, that it is not a mere historical or intellectual, but a living faith, a faith of the heart also, a faith that works by love and purifies the heart and overcomes the world, a faith that involves an entire surrender to the soul of God, which is required to the full efficacy of the sacraments.

The Plea affirms that the primitive church regarded the sacraments as "mysteries;" p. 37. But the author presents no evidence of this fact from God's word, or the apostolic church; and the church of subsequent ages is no conclusive doctrinal authority for us as Protestants.

The Plea states: "He (God) is able to accomplish by the Holy Baptism, performed in the mysterious name of the ever adored Trinity, a work of regeneration in the heart of the little child." "The expression used in the Augsburg Confession, Art. II., is, regenerated by baptism and the Holy Ghost, (John iii. 5.) This doctrine, however, is not to be understood as if the new creation was fully completed by new generation. It is complete so far as a live seed is complete in itself. This does, by no means, exclude subsequent development brought about by favorable internal and external influences;" p. 36. "And Christ, the Godman, is able to make us poor earthly creatures partakers of his celestial nature_, (2 Pet. i. 4,) in the most solemn rite of his church, (the eucharist,) which is therefore communion between Christ and man, in the fullest manner possible on earth;" p. 37. Here the respected author, by adopting the theory that a living seed is implanted by baptism, (whether into the soul or body he does not specify,) and then that the Godman Christ Jesus makes these baptized individuals partakers of his CELESTIAL NATURE by the sacramental supper, seems to favor something like that theory of concorporation, or a physical union between Christ and the believer, which is known in various phases as Puseyism in England, and Nevinism in the German Reformed Church of this country, and which has spread a withering influence over the interests of practical piety wherever embraced. Yet we would by no means affirm that the Rev. Mr. Mann has embraced all the cardinal features of this system. The objection that is fatal to it in our mind is, that we cannot find it in God's word. [Note 1]

We shall therefore proceed to ascertain the Scripture doctrine in regard to the influence of the sacraments in general. For the sake of brevity and perspicuity, we shall present it in a concatenation of propositions, that in the end will cover the whole ground, and conduct us safely to the surest biblical results.

Scripture view of the Influence of the Sacraments.

I. The plan of salvation, revealed in God's word, presupposes that, man is a fallen creature, depraved in nature and practice,—that all men are rebels against the righteous government of God, 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 God." [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 God, 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 damned." Here preaching the "gospel," the truths of God'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 principal means of grace, and not secondary to baptism.

In other passages 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 God, 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 God's Word, is therefore fully adequate to the production of all the progressive changes, by which we pass 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 God 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 God'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 God'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 God 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 entitled 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 God, or sense of pardoned sin, wrought in the soul by the Holy Spirit. "Being justified by faith, we have peace with God, through our Lord Jesus Christ. Rom. v. 1.

(b) "The love of God 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 God." [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 God," for then, says the apostle," [sic on punctuation] they are the sons of God. [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 analogy of God'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 God, 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 God. Hence they are also called the visible word of God, verbum 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 multitude 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 God; but multitudes 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 damned." But if some may be baptised who are destitute of faith, then the existence of faith is not necessarily involved in baptism. And as baptism without faith does not rescue the soul from damnation, 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 God'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 God. 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 God, 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 God, 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 asserted 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 institution, 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 God." [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 God 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 God: 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 illustrious 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 God, and an inheritor of the kingdom of heaven," in and by holy Baptism.

II. That man "made a member of Christ, the child of God, 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. Verbum Dei est medium salutis efficacissimum, quippe cujus vis non est tantum objectiva, sed etiam effectiva. Hollazii Theol. Dog. II. p. 452. See the writer's Elemental Contrast, pp. 26, 27.

Note 12. Mark i. 15. Repent ye and believe the gospel. James ii. 14-17 Even so faith, if it have not works is dead, being alone, &c.

Note 13. Rom. v.1, 2; iii. 21, 22, 23. John iii. 18.

Note 14. Rom. v. 5.

Note 15. Rom. viii. 16.

Note 16. 1 John v. 10.

Note 17. Rom. viii. 15.

Note 18. Gal. v. 22.

Note 19. Dogmatik, Vol. iii., p. 285.

Note 20. Mark xvi. 16. Acta ii. 37, 38: viii. 37, &c. Acts ix. 11. &c.

Note 21. 1 Peter, iii. 21.

Note 22. Elementa Theol. Dog., Vol. ii, p. 295. Qui fidem habent, illis beneficia Christi obsignantur et confirmantur. Notandum ergo est, fidem quidem ad salutarem fructum et effectum sacramentorum, non autem ad corum essentiam requiri.

Note 23. Biblische Glaubenslehre von Dr. H. E. F. Knapp, Prop. Halle, 1840, p. 292.