THE PRESENT, A DISPENSATION OF MEANS.
We have seen that the carnal, sinful nature of the child unfits
it for the kingdom of heaven; that, therefore, there must be a change
in that nature, even the birth of a new life, and the life of a new
creature, before there can be either part or lot in the kingdom of
God. We have also expressed our firm conviction that it is the good
and gracious will of God in Christ to bestow upon the poor sin-sick
and unholy child the Grace needed to so change it as to make it a
partaker of His great salvation. We do not deem it necessary to stop
to multiply scripture passages and arguments to prove this.
From beginning to end, the divine Word everywhere represents our
God as a most loving, gracious, compassionate and tender Being. The
tenor of the whole record is, that He delights in showing mercy,
forgiving iniquity, and bestowing the Grace that bringeth salvation.
He only punishes when justice absolutely demands it, and then
reluctantly. It is not His will that any should perish.
Beyond controversy, God is _willing_ to save the little helpless
sufferers from sin, by making them subjects of His kingdom of Grace
here, and thus of His kingdom of glory hereafter.
But _can_ He? Is He able to reach down to that unconscious
little child, apply to it the benefits of the atonement, impart to it
the Grace of the new life, subdue the power of sin, and remove
entirely its guilt? We are almost ashamed to ask such questions. And
yet the humiliating fact is, that day by day, in every village and on
every highway of our land, we can hear men and women, professing to be
Christians and calling themselves members of Christ's Church, gravely
asserting that their Redeemer cannot so bless a little child as to
change its sinful nature! If hard pressed, these persons, so wise in
their own conceits, may admit that He can change a child's nature if
He so wills, but they still feel certain that he cannot do so through
His own sacrament, instituted for that very purpose! Thus would they
limit the Holy One of Israel, and say to Omnipotence: "Hitherto canst
Thou come, but no farther."
With such people, wise above what is written, knowing better than
Christ, practically, even if not intentionally, charging the Son of
God with folly, we desire no controversy. Let them overthrow the very
foundations of redemption if they will. Let them argue that all things
are not possible with God if they dare. We still prefer to believe
that the Spirit of God _can_ change, renew and regenerate the new-born
child. In Matt. iii. 9, we read; "_For I say unto you that God is able
of these stones to raise up children unto Abraham_," _i.e._, as the
connection shows, spiritual children of Abraham, true children of God.
We may not be able to understand the process by which God could
change the rough, hard stones of the field into true children of God,
but we believe it, because the Word says so. And believing that, it is
not hard for us to believe that He can impart His own divine life to
the heart of the child, and thus make it a new creature in Christ
Jesus.
He could, if it so pleased Him, do it without any means. By a
mere act of His will, God could recreate the human soul. He could do
so by a word, as He created the universe. Without the contact of any
outward means, without the bringing of His word to them in any way,
Christ healed the ruler's son and the daughter of the Syro-Phenician
woman. But if He can do this without means, who will say that He
cannot do the same thing through means? Since, then, He can accomplish
his own purposes of Grace either with or without means, it only
remains for us to inquire, in what way has it pleased God to work?
Does He in the present dispensation work mediately or immediately? It
will scarcely be disputed that the present is a dispensation of
means--that even in the domain of nature, and much more in the realm
of Grace, He ordinarily carries out His purposes through means. He
chooses His own means. They may sometimes seem foolishness to man,
especially in the operations of His Grace.
Our Saviour, in working miracles, used some means that must have
struck those interested as very unsuitable. When He healed the man
blind from his birth, _He mixed spittle and clay_, and with this
strange ointment, anointed and opened his eyes. Well might the blind
man have said: "What good can a little earth mixed with spittle do?"
Yet it pleased our Lord to use it as a means, in working that
stupendous miracle. When Jesus asked for the _five barley loaves and
two small fishes_, to feed the five thousand, even an apostle said:
"_What are these among so many_?" Yes, what are they? In the
hands of a mere man, nothing--nay, worse than nothing; only enough to
taunt the hungry thousands and become a cause of strife and riot. But
in the hands of the Son of God, with His blessing on them, taken from
His hands, and distributed according to His Word, they became a feast
in the wilderness.
A poor woman, a sufferer for twelve years, craves healing from
our Lord. With a woman's faith, timid though strong, she presses
through the crowd close to Jesus, and with her trembling bony fingers
touches the hem of His garment. Jesus perceives that virtue is gone
out of Him. The woman perceives that virtue, healing and life are come
into her. There was a transfer from Christ's blessed life-giving body,
into the diseased suffering body of the woman. And what was the medium
of the transfer? The fringe of His garment--a piece of cloth. Yes, if
it so pleases the mighty God, the everlasting Saviour, He can use a
piece of cloth as a means to transfer healing and life from Himself to
a suffering one.
The same divine Saviour now works through means. He has founded a
Church, ordained a ministry, and instituted the preaching of the Word
and the administration of His own sacraments. Christ now works in and
through His Church. Through her ministry, preaching the Word, and
administering the sacraments, the Holy Spirit is given. (Augsburg
Confession, Article 5.) When Christ sent forth His apostles to make
disciples of all nations, He instructed them how they were to do it.
The commission correctly translated, as we have it in the Revised New
Testament reads thus: "_Go ye, therefore, and make disciples_ _of all
the nations, baptising them into the name of the Father, and of the
Son, and of the Holy Ghost; teaching them to observe all things
whatsoever I commanded you; and lo, I am with you alway, even unto the
end of the world._" Here then is the Saviour's explicit instruction.
The Apostles are to _make disciples_. This is the object of their
mission. How are they to do it? By _baptizing_ them into the name of
the triune God, _and teaching_ them to observe all Christ's commands.
This is Christ's own appointed way of applying His Grace to sinful
men, and bringing them out of a state of sin into a state of grace.
And this is the Way of Salvation in the Lutheran Church. We begin
with the child, who needs Grace. We begin by baptizing that child into
Christ. We, therefore, lay much stress on baptism. We teach our people
that it is sinful, if not perilous, to neglect the baptism of their
children. The Lutheran Church attaches more importance to this divine
ordinance than any other Protestant denomination. While all around us
there has been a weakening and yielding on this point; while the
spirit of our age and country scorns the idea of a child receiving
divine Grace through baptism; while it has become offensive to the
popular ear to speak of baptismal Grace, our Church, wherever she has
been and is true to herself, stands to-day where Martin Luther and his
co-workers stood, where the confessors of Augsburg stood, and where
the framers of the Book of Concord stood.
The world still asks: "What good can a little water do?" We
answer, first of all: "Baptism _is not simply water_, but it is
the water comprehended in God's command, and connected with God's
Word." (Luther's Small Catechism.) The Lutheran Church knows of no
baptism that is only "a little water." We cannot speak of such a
baptism. Let it be clearly understood that when we speak of baptism,
we speak of it as defined above, by Luther. We cannot separate the
water from the Word. We would not dare to baptize with water without
the Word. In the words of Luther, _that_ would be "simply water,
and no baptism." Let it be kept constantly in mind that whatever
benefits and effects we ascribe to baptism, in the further forcible
words of Luther's Catechism: "It is not the water, indeed, that
produces these effects, but the Word of God which accompanies and is
connected with the water, and our faith which relies on the Word of
God connected with the water." If now the question is further asked:
What good can baptism as thus defined do? we will try to answer, or,
rather, we will let God's Word answer. "What saith the Scripture?"