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.
In short all churches that have paid much attention to theology,
and have been careful to have consistent systems of doctrine, agree on
this point. However much those who call themselves by their names may
deny it, in their preaching and in their conversation, their own
confessions of faith and their greatest and best theologians clearly
teach it.
Yes, there must be infant regeneration. But is it possible? Can
the Grace of God reach the helpless infant? Will He reach down and
make it a new creature in Christ Jesus? Has He made provision for this
end? Yes, thanks be to his abounding Grace, we believe He can and will
save the child, and has committed to His spouse, the Church, a means
of Grace for this purpose. He, of whom it was prophesied long before
He came, that He would "_gather the lambs in His arms and carry them
in His bosom_;" who made it the first duty of the reinstated apostle
to _feed His lambs_, must have a special care for them. It is not His
or His Father's will "_that one of them should perish_." He has made
provision for these sin-stricken ones, whereby His Grace can reach
down to renew and heal them. There is Balm in Gilead. The Great
Physician is there. The Church need only apply His divine, life-giving
remedy. Of this we will speak in the next chapter.