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.