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.