The blessed Saviour, in his memorable prayer, teaches us to address our supplication, not to the minister, but to our heavenly Father, "forgive us our sins," &c., Luke xi. 4. He says nothing, nor does any writer of the Old or New Testament say a word about advising a resort to the priest or minister to obtain forgiveness of sins. The same truth is taught in a multitude of other passages. We refer the reader to a few: Eph. iv. 32; Acts viii. 22; 1 John i. 9; Matth. ix. 6; Mark xi. 25; 1 Kings viii. 30; 2 Chron. vii. 14; Psalm lxxxvi. 5; Jerem. xxxi. 34; Dan. ix. 19.

(b) The very fact, that sin is committed essentially against God, is a violation of his law, implies that no other being, not even an angel or archangel, much less a man, can forgive it, "Against thee, thee only have I sinned," said the Psalmist, "and done this evil in thy sight."

(c) The offers of pardon in God's Word, are all conditional and general, and these alone has the minister the right to proclaim, either to a congregation or to an individual. The implication of the promise to individuals is made by the Holy Spirit, working faith in the individual, or enabling him to trust in Christ. "Being justified by faith, we have peace with God," and this peace is the believer's evidence, is the Testimony of the Spirit, that our sins are forgiven.

(d) The actual pardon of individuals by God, depends on their possessing the moral fitness required by him. It is based on their having performed the prescribed moral conditions sincerely, of which none but the Omniscient Jehovah can certainly judge; hence, even the declarative annunciation of pardon to individuals, is not only unauthorized but dangerous. Because, even if conditionally announced, the formality of the absolution, and the fact that the church has made a special rite of it, are calculated to beget the idea, especially in the unintelligent, that the granting of absolutions by the minister, is proof of the genuineness of their faith, and reality of their pardon.

(e) Finally, the doctrine of ministerial absolution, or the supposed sin-forgiving power of the ministry, is inconsistent with the doctrine, that justification or pardon can be attained only by a living faith in Jesus Christ, a doctrine of cardinal importance in the eyes of the Reformers, and the one which Luther has styled the articulus stantis vel cadentis ecclesiae, the doctrine with which the church must stand or fall." The Scriptures and also the Reformers, teach that pardon or justification can be obtained only through the merits of Christ, which merits must be apprehended by a living faith, which living faith can be found only in the regenerate or converted soul. Hence, as none but a regenerate sinner can exercise living faith, no other can be pardoned, whatever else he may do or possess. Now those who attend confession are either regenerate, or they are not. If they were regenerated or converted before they went to confession, they had faith, and were pardoned before; if they were unregenerate or unconverted, then neither their confession, nor the priest's absolution, can confer pardon on them, because they have not a living faith, although they may be sincere and exercise some sorrow for their sins. On the other hand, if any amount of seriousness and penitence, short of true conversion or regeneration, could, through the confessional, or any other rite, confer pardon of sin; the line of distinction between converted and unconverted, between mere formalists and true Christians would be obliterated; we should have pardoned saints and pardoned sinners in the church, converted and unconverted heirs of the promise, believing and unbelieving subjects of justification, and the words of the Lord Jesus would prove a lie, "That, unless a man be born again, he cannot enter the kingdom of heaven!"-Def. Platform, p. 25.

On the subject of this rite, we regret to state, that a more careful study of the subject, as presented in the above results, will not permit us to speak as favorably of the practice of the Reformers, as we did in some of our former publications, twenty years ago, and even later. The positions above maintained, we think, cannot be successfully controverted, as our investigations of the original sources has been sufficiently extensive to dispel all doubt.

Note 1. See Koecher, p. 515.

Note 2. Funk's Kirchenordnungen, pp. 189, 190.

Note 3. Mueller's Symb. B., p. 364.

Note 4. Page 97.

Note 5. Mueller's Symb. B., p. 185.

Note 6. Pleiffer, p. 534. [sic]

Note 7. Vol. iii. pt. 1, p. 125.

Note 8. Vol. i., pp. 199, 206.

Note 9. Vol. iv., p. 781.

Note 10. Lutheran Manual, p. 293.

CHAPTER VII. DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF CHRISTIAN SABBATH.

The incalculable importance of the proper observation of the Christian Sabbath to the progress of the kingdom of Christ in general, and to the growth of piety in the heart of every Christian in particular, is a point on which, we are happy to state, there is no difference between the Plea and the Platform. Yet we cannot resist the conviction, that in our efforts to observe this day, not with the pharisaic formalities of the Jew, but with the conscientious spirituality of the Christian, the question whether in doing so, we are obeying an injunction of God, exhibited in the inspired example of his apostles, or are merely conforming to an uninspired regulation of the church, must be of great importance.

The lax views of the early reformers on this subject are so frequently met with in theological discussions, that we had not expected to find the position of the Platform disputed; but rather that the theory of the Reformers would be defended, as is done by writers of no mean name in Germany at the present day. The author of the Plea, however, takes a different view of the Confession, and affirms that this venerable document does not deny the divine institution and obligation of the Christian Sabbath. "Luther and Melancthon (says he,) had received from the older church, the doctrine and practice of the Christian Sabbath, as a holy day, as a divine institution and obligation, and they had not a word to say against this view of the Sabbath. But they had a great deal to say against the abuses, by which the bishops made the Sabbath a day of sin and dishonor to God and his church, instead of making it a day devoted to his glory," p. 28.

This opinion is different from that commonly entertained among the learned. A few authorities alone may suffice to sustain our statement. Dr Ruecker, in his work on The Lord's Day, in which he thoroughly examines the views of the church on this subject, in all the different ages of her history, fully confirms the position of the Definite Platform. He says, "The Reformers do not recognize in the religious observance of Sunday an institution resting on an immediate divine command; and the idea of a transfer of the Sabbatic law of the Old to the New Testament Sunday, is altogether strange to them, and is positively rejected by them, as in consistent with the gospel" (Die Reformatorem erkennen in der Sonntagsfeier keine unmittelbar goettliche anordnung, &c.) Ruckert, von Tage des Herrn, p. 48.

And again, on p. 67, he affirms this more liberal view of the Lord's Day, to be the more general one in Germany at the present time. "So far," says he, "as we know, the most important, living, theological writers, of the present day, entertain this so-called more liberal or lax view, (namely, that of Luther.)"

Dr. Hengstenberg, the well-known editor of the Evangelical Church Paper at Berlin, Prussia, and author of numerous learned and valuable works, uses the following language: "What Luther's views were, on the law concerning the Sabbath, may easily be inferred from his views of the Old Testament law in general, and of the Decalogue in particular. The distinction which became current after his day, between the moral and ceremonial law, according to which Christ abrogated only the latter, whilst the former is regarded as universal and binding on all ages, was distant from his views. He regards the whole law as an external, coercive letter, designed only for the Jews." "How Luther regarded the Sabbath from this general view, is so clearly exhibited in his Larger Catechism, that the introduction of other passages from his writings, is entirely superfluous." He then quotes the passages which will be given in full in our next section, in which Luther declares the Sabbath to be designed only for the Jews, and that in its outward sense it does not concern Christians. (Darum, says Luther, gehet nun dies gebot nach dem groben Verstande uns Christen nichts an, &c.) Melancthon (continues Hengstenberg,) agreed with Luther, and this view was introduced into the Augsburg Confession." See Hengstenberg, ueber den Tag des Herrn, Berlin, 1852, pp. 108, 109, 110.

But the accuracy of the Platform will no longer be disputed, when even Dr. Walter, [sic; should be Walther] the leader of the old Lutheran Synod of Missouri, and editor of their periodical, a man of acknowledged theological learning and rigid advocate for the entire Augsburg Confession, bears testimony in favor of our position. In the March No. of the Lehre und Wehre, p. 93, he thus expresses his views: "We cannot agree with him (the author, whom he is reviewing) in the views he expresses concerning the Sabbath. He asserts that the Sabbath or Christian Sunday is a divine institution, and that this is the doctrine of the Lutheran Symbols: That the Lutheran Church differs from the Calvinistic only in the mode of observing the Sabbath, the former advocating an evangelical, the latter, a legal method. The contrary of this is clearly evident from Article XXVIII. of the Augsburg Confession, and it would be almost incomprehensible how the author could fail to perceive this, were it not for his manifest desire to make the sanctification of the Sabbath as binding a duty as any other precept in the decalogue, and his apprehension that this could not be accomplished any other way, than by maintaining the divine appointment of the Sunday.

Once more, let us listen to the the [sic] testimony of that learned and impartial historian of our own country, Dr. Murdock, himself, though a native American, a highly respectable German scholar: "The XXVIII. Article of Augsburg Confession," says he, "teaches that as to Sundays and other holy days, and rites and forms of worship, bishops may and should appoint such as are convenient and suitable; and the people should observe them, NOT AS DIVINE ORDINANCES, but as conducive to good order and edification." Murdock's Mosheim, Vol. iii., p. 53, Harper's edition.

I. What is the charge of the Definite Platform against the Augsburg Confession on this subject? It is, that

The Augsburg Confession "treats the Sabbath as a mere Jewish institution, and supposes it to be totally revoked whilst the propriety of our retaining the Lord's Day or Christian Sabbath as a day of religious worship, is supposed to rest only on the agreement of the churches for the convenience of general convocation.

II. What ground does the Plea take?

It denies the position, and affirms the contrary, as above stated, while it supposes the Confession to object not to the divine institution and obligation of the Lord's Day, but to the corruptions which the Romish church had connected with it, and especially the idea that the observance of the Lord's Day was a meritorious work, which would secure our justification before God.

The observations of the Plea against the self-righteous abuse of the Sabbath are just and Christian, but do not affect the position of the Platform. The author also intersperses other useful practical remarks, which we have not have room to quote. The simple point of difference, of any moment, is that relating to the question whether our obligation to observe the Christian Sabbath rests on its appointment by God or by the church. Indeed, it can scarcely be said that this question remains, for the author of the Plea, at the close of his discussion, virtually acknowledges the point affirmed by the Platform, when he says: "The Augsburg Confession, notwithstanding her definite assertion that the Christian Sabbath rests on no special dictate of the Word of God, maintains that by necessity, and by right, the church instituted our Christian Sabbath, and we ought to keep it." P. 34. To this we shall confine our proof.

III. We shall prove that the Augsburg Confession does deny the divine appointment of the Christian Sabbath or Lord's Day.

In establishing this position, we shall first prove from the other writings of Luther and Melancthon, that they both rejected the divine appointment of the Christian Sabbath or Lord's day; secondly, show from the Augsburg Confession itself, as well as the Apology to it, both written by Melancthon, that its divine appointment is there denied.

Let us listen to the declarations of Luther on this subject. In his Commentary on the Pentateuch, speaking of the decalogue, he says: "Saint Paul and the entire New Testament have abolished the Sabbath of the Jews, in order that men may understand that the Sabbath concerns the Jews alone. It is therefore unnecesssary [sic] that the Gentiles should observe the Sabbath, although it was a great and rigid command among the Jews." [Note 1] "Among Christians, under the New Testament, every day is a holy day, and all days are free. Therefore, says Christ, the Son of man is Lord even of the Sabbath day. Matt. xii. 8. Therefore Paul, at different places, admonishes the Christians, not to suffer themselves to be bound to any particular day. Ye observe days and months, and times and years. I am afraid of you, lest I have bestowed upon you labor in vain. Gal. iv. 10, 11. And still more clearly in Colossians ii. 16, 17. Let no mint therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of Sabbath days: which are a shadow of things to come." "But although the Sabbath is now revoked, and the consciences of men are free from it, it is nevertheless good and necessary that some particular day of the week be observed, in order that the word of God may be dispensed on it, may be heard and learned; for not every one can attend to it every day. Moreover, nature demands that both man and beast rest one day in the week, and abstain from labor. Hence, if any one desires to make a necessary command out of the Sabbath, as a work required of God, he must observe Saturday and not Sunday, for Saturday was enjoined upon the Jews, and not Sunday. But Christians have hitherto observed Sunday, and not Saturday, because on that day Christ, arose. Now this is a certain evidence to us that the Sabbath, yea the entire Moses (Mosaic dispensation) no longer concerns us, else we would be under obligation to observe Saturday. This is a great and strong proof that the Sabbath is revoked; for throughout the whole New Testament we find no place in which the observance of the Sabbath in enjoined upon Christians."

"But why (continues Luther,) is Sunday observed among Christians? Although, all days are free and one day is like another, it is still necessary and good, yea, very necessary, that some one day be observed, whether it be Sabbath, Sunday or any other day. For God designs to lead the world decently, and govern it peaceably; therefore he gave six days for work, but on the seventh day, servants, hirelings, and laborers of every kind, yea, even horses and oxen and other laboring animals shall have rest, as this precept requires, in order that they may be refreshed by rest. And especially in order that those, who at other times have no leisure, may hear the preached word and thereby learn to know God. And for this reason, namely, of love and necessity, Sunday has been retained, not on account of the Mosaic precept, but for the sake of our necessities in order that we might rest and learn the word of God." [Note 2]

In his larger Catechism, Luther thus expresses himself. [Note 3]

"This commandment, therefore, with respect to its outward and literal sense, does not concern us Christians; for it is wholly an external thing, like other ordinances of the Old Testament, confined to certain conditions, and places, which are all now left free through Christ. But in order that we may draw up for the uninformed, a Christian meaning of what God requires of us in this commandment, is is necessary to observe, that we keep the Sabbath-day, not for the sake of intelligent and learned (gelehrten) Christians; for these have no need of it: but in the first place, on account, of physical reasons and necessities, which nature teaches and requires for the common mass of people, men-servants and maid-servants, who attend during the whole week to their labor and employments, so that they may also have a day set apart for rest and refreshment (erquicken:) in the second, mostly for the purpose of enabling us to take time and opportunity on these Sabbath-days, (since we cannot otherwise attain them,) to attend to divine service, so that we may assemble ourselves to hear and treat of the Word of God, and then to praise him, to sing and pray to him.

"But this, I say, is not so confined to time, as ii was among the Jews, that it must be precisely on this or that day; for one day is not better in itself than another, but it should be daily attended to; but since the mass of the people cannot attend to it, we should reserve one day in the week, at least, for this purpose. Inasmuch, however, as Sunday has been set apart from of old for this purpose, we should therefore let it remain so, that the Sabbath may be observed with uniformity, and that no one create disorder through unnecessary innovation."

The above testimony of Luther is so distinct and decided, that he certainly would not have approved of the Augsburg Confession if Melancthon had introduced a different doctrine into it. But there was no difference of opinion on this point, between these two luminaries of the church.

2. Melancthon, in a letter addressed to Luther from Augsburg, dated July 27, 1530, thus speaks of the Christian Sabbath: "When St. Peter appoints the religious observance of Sunday, I regard this work (the observance of the day) not as divine worship, (Gottesdienst, cultus,) but as being attended by bodily advantage, (leiblichen Nutzen,) if the people assemble together on a fixed day." [Note 4]

Again, in his System of Divinity, or Loci Theologici," [Note 5] we find the following unequivocal declaration: "We have, heard above that the Levitical ceremonies are abolished. But the law concerning the Sabbath is a Levitical ceremony, and St. Paul expressly says, Col. ii., Let no one judge you, if you do not observe the Sabbaths," (Niemend [sic] soll euch richten, so ihr die Sabbathe nicht haltet;) why then (it may be asked) do you insist so rigidly on this precept? Answer. This precept in the words of Moses embraces two things, one common, that is necessary to the church at all times, and a particular day, which concerned only the government of Israel. The common part (of this precept) is the proper public office (or duty) to preach and to observe the divine ceremonies, which God has at any time enjoyed. This common precept binds all men; for this honor all rational creatures owe to God, to aid in sustaining the office of preacher, and Christian assemblies, (public worship,) according to the condition and calling of each one, as shall be farther stated hereafter. But the particular part, concerning the seventh day, DOES NOT BIND US: therefore we hold meetings on the first day and on any other days of the week, as occasion offers."

Such then being the views of the illustrious reformers, one of whom penned the Augsburg Confession, and the other sanctioned it, we might naturally expect to find them expressed in the Confession itself, which a bare recital of a few passages, will prove to be the case.

And, I. From the Augsburg Confession, Art. XXVIII.

"And what are we to believe concerning Sunday (the Lord's day,) and other similar ordinances and ceremonies of the church? To this inquiry we reply, the bishops and clergy may make regulations, that order may be observed in the church, not with the view of thereby obtaining the grace of God, nor in order thus to make satisfaction for sins, nor to bind the consciences, to hold and regard this as a necessary worship of God, or to believe that they would commit sin if they violated these regulations without offence to others. Thus St. Paul to the Corinthians (1 Cor. xi. 5,) has ordained that women shall have their heads covered in the congregation; also, that ministers should not all speak at the same time in the congregation, but in an orderly manner, one after another.

"It is becoming in a Christian congregation to observe such order, for the sake of love and peace, and to obey the bishops and clergy in these cases, and to observe these regulations so far as not to give offence to one another, so that there may be no disorder or unbecoming conduct in the church. Nevertheless, the consciences of men must not be oppressed, by representing these things as necessary to salvation, or teaching that they are guilty of sin, if they break these regulations without offence to others; for no one affirms that a woman commits sin who goes out with her head uncovered, without giving offence to the people. SUCH ALSO IS THE ORDINANCE CONCERNING SUNDAY, Easter, Whitsunday, and similar festivals and customs. For those who suppose that the ordinance concerning Sunday instead of Sabbath, is enacted as necessary, are greatly mistaken. For the Holy Scripture has abolished the Sabbath, and teaches that all the ceremonies of the old law may be omitted, since the publication of the gospel. And yet, as it was necessary to appoint a certain day, in order that the people might know when they should assemble, the Christian church, (not the apostles,) has up appointed Sunday (the Lord's day) for this purpose; and to this change she was the more inclined and willing, that the people might have an example of Christian liberty, and might know that the observance of neither the Sabbath nor any other day is necessary. There have been numerous erroneous disputations published, concerning the change of the law, the ceremonies of the New Testament, and the change of the Sabbath, which have all sprung from the false and erroneous opinion, that Christians must have such a mode of divine worship as is conformed to the Levitical or Jewish service, and that Christ enjoined it on the apostles and bishops, to invent new ceremonies, which should be necessary to salvation." [Note 6]

Here we are distinctly taught, (a) that the Jewish Sabbath is entirely abolished; (b) that no particular day was divinely appointed in its stead; (c) that those who suppose the ordinance concerning Sunday instead of Sabbath is enacted as necessary, "are greatly mistaken." (d) But that, as it was necessary to appoint a certain day for the, convocation of the people, "the Christian church (not the apostles,) appointed Sunday."

II. Of similar import are the teachings of the Apology to the Confession, which also flowed from the pen of Melancthon.

Apology to the Confession, Art. IV.

"But we maintain, that the harmony of the church is no more broken by variations in such human ordinances, than it is by variations in the natural length of the day in different places. Yet we like to see the general ceremonies uniformly kept, for the sake of harmony and order, as in our churches, for instance, we retain (behalten) the mass, the Lord's Day, and other great festivals.

"And we approve, all human ordinances which are good and useful, especially those which promote good external discipline among youth and the people generally. But the inquiry is not, shall human ordinances be observed on account of external discipline and tranquillity? [sic] The question is altogether different; it is, is the observance of such human ordinances a divine service by which God is reconciled; and that without such ordinances, no one can be righteous before God? This is the chief inquiry, and when this shall have been finally answered, it will be easy to judge whether the unity of the church requires uniformity in such ordinances." [Note 7]

Here again the Lord's day (a) is classed in the category of human ordinances, the observance of which is free, and may differ in different places.

(b) Yet uniformity in general ceremonies is pleasing, such as "the mass, the Lord's day, and other great festivals."

(c) It is classed again with human ordinances which promote good external discipline among the people.

And now having proved that the lax views of the Christian Sabbath, charged by the Platform on the Augsburg Confession, are attributed to it by the learned in Germany generally, that Luther and Melancthon teach them in their other writings: in view of all these evidences, we ask every impartial, conscientious reader, whether it is possible to doubt the accuracy of the positions maintained by the Platform on this subject—namely, that the Augsburg Confession treats the Sabbath, or religious observance of the seventh day of the week, as a mere Jewish institution, an institution appointed of God for the Jews alone; whilst the propriety of retaining the Lord's day or Christian Sabbath, as a day of religious observation and worship, in their judgment, rests on the appointment of the church, and the necessity of having some one day for the convenience of the people in assembling for public worship. The act of keeping any one day entirely for religious observance, they regard as ceremonial and temporary, and the moral or common part of the precept, as stated in our extract from Melancthon, they resolve into the general duty of preaching and hearing the gospel, and of sustaining public assemblies for this purpose; that is, of bearing the expenses incident to the support of the ministry and the ordinances of God's house.

"Our American churches, on the contrary, as well as some few in Germany, believe in the divine institution and obligation of the Christian Sabbath, or Lord's day, convinced that the Old Testament Sabbath was not a mere Jewish institution; but that it was appointed by God at the close of the creative week, when he rested on the seventh day, and blessed it, and sanctified it, (Gen. ii. 2, 3,) that is, set it (namely, one whole day in seven,) apart for holy purposes, for reasons of universal and perpetual nature, Exod. xx. 11. Even in the re-enactment of it in the Mosaic rode, its original appointment is acknowledged, 'Remember the Sabbath day—because in six days God made heaven and earth—and rested on the seventh; wherefore he, (then, in the beginning,) blessed the Sabbath day, and hallowed it.' Now this reason has no more reference to the Jews than to any other nation, and if it was sufficient to make the observance of the Sabbath obligatory on them, it must be equally so for all other nations before and after them.

'Since therefore the observance and sanctification of a portion of his time, is based on universal reasons in the nature of man, especially as a religious being, and the proportion of time was fixed at a seventh, by the example and precepts of the Creator in the beginning; the Sabbath or religious observance of one day in seven, must be universally obligatory, and the abrogation of the Mosaic ritual, can at most only repeal those ceremonial additions which that ritual made, and must leave the original Sabbath as it found it. Now whilst the apostles, and first Christians under the inspired guidance, for a season also attended worship on the Jewish Sabbath, they observed the day of the Lord's resurrection, the first day of the week, as their day of special religious convocations; and this inspired example is obligatory on Christians in all ages. Still the essence of the institution consists, not in the particular day of the week, though that is now fixed, but in the religious observance of one entire day in seven." [Note 8]

We do not, indeed, maintain that the conduct of the apostles was inspired on all occasions; but it seems just and necessary to maintain, that when engaged in the specific and appropriate duties of that office, for which they were inspired, they were as much under the guidance of the Spirit in their actions, as their words.

On the divine institution and obligation of the Christian Sabbath, we refer the reader to an extended argument in its favor, in the author's Lutheran Manual, pp. 310-24.

Note 1. Luther's Works, Leipsic edit., Vol. iii., pp. 642, 643.

Note 2. Luther's Works, Vol. iii., p. 643.

Note 3. Symbolical Books, pp. 449, 450, corrected by the original.

Note 4. Niemeyer's Briefe Melanchthons, [sic] p. 50.

Note 5. Vol. iv., p. 113, of Koethe's edit.

Note 6. See Schmucker's Lutheran Manual, pp. 306, 307.

Note 7. See Symb. B. Newmarket, ed. 2d., corrected by the German, p. 223.

Note 8. See Definite Synodical Platform, p. 27.

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.

CHAPTER IX. BAPTISMAL REGENERATION.

In regard to this error, the author of the Plea, relieves us from the necessity of proving that it is contained in the Symbolical books, by himself not only acknowledging the fact, but also defending the doctrine. For ourselves we do not think it taught as clearly in the Augsburg Confession, as most of the other errors touched on in the Definite Platform. But although not inculcated as explicitly as the others, the substance of the doctrine runs through the entire symbolic system, and therefore is justly chargeable on it. The name is not often distinctly met with there, but the thing meets us on many occasions. This seems evident even from the following few citations.

_Proof that this doctrine was taught by the Lutheran Symbols and early Lutheran divines.

ART. II. - Augsburg Confession

"Our churches teach that this innate disease and original sin, is truly sin, and condemneth all those under the eternal wrath of God, who are not born again by Baptism and the Holy Spirit."

Apology to Augsburg Confession, p. 226.

"Our opponents also agree to the ninth article, in which we confess that Baptism is necessary to salvation, and that the baptism of infants is not fruitless, but necessary and salutary.

Luther's Smaller Catechism.

"What does Baptism confer or benefit?

"Ans.—It effects the forgiveness of sins, delivers from death and the devil, and confers everlasting salvation upon all who believe it, (not believe in Christ,) as the words and promise of God declare."

"How can water effect such great things?

"Ans.—Indeed it is not the water that has such effect, but the Word of God that is with and in the water, and the faith trusting such Word of God in the water. For without the Word of God the water is mere water, hence no baptism; but with the Word of God it constitutes a baptism, that is, a gracious water of life, and a washing of regeneration, in the Holy Ghost."—Symb. B., p. 421.

Luther's Larger Catechism.

"Every Christian, therefore, has enough to learn and practice in baptism during his life; for he must ever exert himself to _maintain_ a firm faith in _what it promises and brings_ him, namely, triumph over the devil and death, the _remission of sins_, the grace of God, Christ with all his works, and _the Holy Ghost with all his gifts_. In short, the blessings of baptism are so great, that if feeble nature could but comprehend them we might justly doubt their reality. For, imagine to yourself a physician, who possessed an art preventing persons from dying; or, even if they died, immediately restoring them to life so as to live eternally afterwards, how the world would rush and flock around him with money, while the poor, prevented by the rich, could not approach him! And yet, here in _baptism_, every one has such a treasure, and medicine gratuitously brought to his door-a medicine which abolishes death, and preserves all men to eternal life_."—_P_. 525.

Luther's Larger Catechism.

"It (baptism) is, therefore, very appropriately called food for the soul, which flourishes and strengthens the new man; for through baptism we are born anew; but beside this, the old vicious nature in the flesh and blood nevertheless adheres to man, in which there are so many impediments and obstacles, with which we are opposed as well by the devil as by the world, so that we often become weary and faint, and sometimes stumble."—Symb. B., p. 533.

In the Visitation Articles, published fourteen years after the other symbolical books for the purpose of explaining their true import, and then made symbolic in Saxony:

ART. III.—On Baptism.

SECT. II. "By baptism as the laver of regeneration, and the renewing of the Holy Ghost, God saves us, and works in us such righteousness and purification from sins, that whosoever perseveres in such covenant, and reliance, will not be lost, but have eternal life."

SECT. IV. "Baptism is the bath (laver) of regeneration, because in it we are regenerated, and sealed with the spirit of sonship and obtain pardon."-Mueller's Symb. Buecher, pp. 848, 849.

That the doctrine of baptismal regeneration was taught by Luther, and the prominent older divines of our church, is well known to those acquainted with their works.

1. Luther, indeed, sometimes expressed the most extravagant ideas of baptism, maintaining that the water in baptism, was pervaded by the divine majesty, and was a (durch goettertes Wasser,) water penetrated through and through with God! [Note 1] He compares the water in baptism to heated iron, in which, though you see nought but iron, fire also is contained, which represents the divine name and power pervading the water. But we will not enter any further into his extravagant illustrations of the power of baptism. The result at which he arrives is thus expressed: "Therefore, he (this omnipotent name or power of God,) must also in baptism, make pure and holy, heavenly and divine persons, as we shall hereafter further see." (Darum musz er auch in der Taufe reine und heilige und eitel himmlishe, goettliche Menschen machen, wie wir hernach sehen werden.") [Note 2]

In his sermon on Baptism, Luther thus describes the influence of this ordinance:—"The import of baptism is a blessed dying unto sin, and resurrection in the grace of God, that the old man that was conceived in sin, may arise and go forth a new man born of grace. Thus St. Paul in, Tit. iii. 5, terms baptism a bath of the new birth, that in this bath men may be born again and renewed. Thus also Christ, in John iii. 3, says: Unless ye are born again of water and the Spirit (of grace), ye cannot enter into the kingdom of Heaven. For just as a child is born of its mother, and by this bodily birth is a sinful being and a child of wrath; thus also is man taken and born spiritually from the baptism, and by this birth he is a child of grace and a justified person. Thus are sins drowned in baptism, and thus does righteousness arise in the place of sin." [Note 3]

2. Melancthon, whilst he by no means indulges in the extravagant and unscriptural views of a change in the water employed in baptism, by the Deity's pervading it, &c., seems however in substance to have entertained views of the efficacy of this ordinance, amounting to baptismal regeneration.

"The real use of baptism," (says he,) "is taught by these two particulars, the outward sign and the promise, 'he that believeth and is baptised shall be saved;' also the words which are used in baptism, 'I baptise thee in the name of the Father, of the Son and of the Holy Ghost:' that is, through this outward sign (baptism) I, in the place of God, testify that you are reconciled to God, and accepted of him, who is Father, Son and Holy Ghost. The Father receives you for the sake of the Son, and grants you the Holy Spirit, by which he will renew, make alive, comfort, and sanctify you." [Note 4]

And, again, when discussing the subject, of pedobaptism, he thus describes his view:—"In and by baptism the Holy Spirit is given to children, who operates in them according to their measure (masse) or capacity, as he operated in John in the womb of Elizabeth. And although there, is a difference between the old and the young, inasmuch as the old are attentive to the works, still the influences of the Holy Spirit are in both old and young a tendency toward God." [Note 5]

That this doctrine was also taught by the great majority of the most distinguished older theologians of our church, is a point which requires no proof to those acquainted with those authors. As their works are accessible to comparatively few of our readers, we will annex a quotation from several of them, at the same time abbreviating them as much as is consistent with perspicuity. Thus, Dr. Hunnius, professor at Wittenberg, and subsequently Superintendent at Luebeck, [Note 6] in his Epitome Credendorum, says:—"The sacrament of baptism is a spiritual action, instituted and ordained by Christ, by the performance of which a man is baptised with water, in the name of the Father, and the Son and the Holy Ghost; and by means of which he receives forgiveness of sins, is received into God's covenant of mercy, and is made partaker of the merits of Christ, of adoption and of eternal salvation." [Note 7] Again, "Baptism is not a sign of regeneration, that is to take place some time after baptism had been administered to him. For as baptism causes regeneration, it cannot be said to signify the same," &c. [Note 8] And again, "Nevertheless, we have seen it to be the will of God, that they (children) should enter the kingdom of heaven, and it therefore becomes indispensably necessary for them to be regenerated. But this regeneration is brought about by no other means than by baptism, which we know to be the washing of regeneration and the renewing of the Holy Ghost," &c. [Note 9] The celebrated Dr. Gerhard says, "The holy Trinity is present with his grace (in baptism). The Father receives the baptized person into favor; the Son bestows his righteousness upon him, and the Holy Spirit regenerates and renews him,—produces faith, regeneration and renovation, and seals the covenant of grace in the hearts of the baptized." [Note 10]

Again, "Baptism is the first gateway of grace, the sacrament of initiation: the Lord's Supper is the sacrament of confirmation; by baptism we are regenerated, by the Holy Supper we are nourished and strengthened to eternal life. As in nature so in grace, we are first born and then fed, first generated and then we increase, (ix. 67.) Dr. Buddeus, one of the most distinguished theologians of the School of Halle, in his "Theologia Dogmatica, [sic on punctuation] p. 1127, says, "The design of the baptism of infants is their regeneration; in the case of adults, the confirmation and sealing of that faith, which they should have before (the reception of the rite.")

Since therefore we have seen that the doctrine of baptismal regeneration was taught not only by the symbolical books, but also by Luther and Melancthon in their other writings, as well as by the leading divines of the first two centuries after the Reformation, who all received the symbolical books, and understood their import, we may regard the charge of the Platform as established beyond contradiction, that this tenet was a part of Symbolic Lutheranism.

Influence of this Doctrine on the Pulpit.

Now the influence of this doctrine on the ministrations of the pulpit, is of the most deleterious nature. The word of God represents all mankind as by nature dead in trespasses and sins. Paul tells us that "there is none righteous, no not one, for all have sinned and come short of the glory of God:" and affirms that the carnal mind is enmity against God. The faithful ambassador of Christ must therefore announce the command of God, "that all men every where should repent: and that unless they do repent, they shall all likewise perish. He must divide his congregation into two classes, the friends and the enemies of God, those who are for the Saviour and those who are against him: and he must insist upon judging not by their profession, "Lord, Lord, but by the question, whether they do the will of our Father in heaven." Thus when the faithful servant of Christ represents all as unconverted, and exposed to the curse of the divine law, who do not give evidence of regeneration in their walk and conversation; careless sinners become alarmed and feel the necessity of fleeing from the wrath to come, by repenting and turning to God, by seeking pardon and a new heart, and consecrating all their powers of mind and body to the service of God.

But all this the believer in baptismal regeneration cannot consistenly [sic] do. Because 1. If we believe all our hearers regenerated, (for they are generally all baptised) even those whose life presents not the least evidence of piety, and many proofs to the contrary; we still must believe them in some sense the children of God, as they are born again! We cannot tell them that they are in the gall of bitterness and bonds of iniquity; because we profess to believe them regenerated— therefore children of God in some sense.

2. We cannot exhort the impenitent baptised, though apparently dead in trespasses and sins, to pray for a new heart and a new spirit; for these, as regenerated persons, they have obtained.

3. The minister who believes in baptismal regeneration, cannot with Paul proclaim, "If any man be in Christ Jesus and is a new creature, old limits are passed away, behold all things have become new;" for his ungodly baptised hearers are all new creatures by baptism, and yet their old sinful habits have not passed away, and all things have not become new to them.

4. He cannot consistently preach, that those who have put on the new man (Ephes. iv. 24,) are created in righteousness and true holiness; for the majority of those said to be regenerated, or to have put on the new man by baptism, continue in sin and are destitute of righteousness and trim holiness.

5. He cannot, with the blessed Master, preach, "by their fruits ye shall know them; for here, on his theory, are regenerate souls bringing forth the fruits of death, good (regenerate) trees bringing forth rotten fruits," which is as incredible as thorns producing grapes, and thistles yielding figs.

6. The believer in baptismal regeneration cannot consistently preach, that "not every one who saith, "Lord, Lord," shall enter into the kingdom of heaven, but only those who also do the will of our heavenly Father; for here are regenerate men who have the germ of eternal life in them (by baptism) who do not the will of God. Now as these on his theory are regenerate men, the bible promises them salvation. But according to the Saviour they shall not enter into the kingdom of heaven.

The apostle James Inquires, [sic] "What doth it profit, my brethren, though a man say he hath faith and have not works? Will his (dead) faith save, him?" Or we may add, can his dead baptismal regeneration do it? As the apostle of the Gentiles declares, that circumcision is nothing and uncircumcision is nothing, but the keeping of the commandments of God: so as baptism occupies the place of circumcision, baptism is nothing and the want of it nothing, unless accompanied with a sincere, universal and irrevocable purpose to keep the commandments of God.

If any one responds, we do not mean regeneration in its proper sense, when we ascribe it to the influence of baptism; then do not deceive yourselves and others by employing the name, when you do not mean the thing. The Saviour uses it for an entire, and radical change, and we have no right to use it for anything else.

Or does any one say, by baptismal regeneration, we understand an inferior kind or degree of regeneration, the beginning of the change. If so, then do not mistake the beginning for the completion of this great spiritual renovation; nor ascribe to the one, the precious promises and spiritual benefits which belong only to the other.

In short, if the word regeneration, in connexion with baptism, be employed to signify anything resembling its proper meaning, its influence on the preached gospel must be baneful; and just in proportion as we use it in a sense approximating to its legitimate import, does it obscure, confuse and derange the ideas of men as to the great and glorious plan of salvation in the gospel, which represent all men as either for or against Christ, and appeals to their works as decisive of their actual, spiritual character, as friends or as enemies of the Redeemer.

Such being the deleterious influence of this doctrine, it is important to show, that it finds no sanction from a just interpretation of the Word of God.

By baptismal regeneration is properly meant the doctrine that baptism is necessarily and invariably attended by spiritual regeneration; and that such water baptism is essential to salvation.

In the case of all adults, the Scriptures represent faith in Christ as the necessary prerequisite to baptism, and baptism as a rite by which those who had already consecrated themselves to Christ, or been converted, made a public profession of the fact, received a pledge of the divine favor, or of forgiveness of sins, and were admitted to membership in the visible church. The same inspired records also teach, that if men are destitute of this faith, if they believe not, they shall be damned, notwithstanding their baptism. "He that believeth and is baptized shall be saved, and he that believeth not, shall be damned," Matt. xvi. 16. And Philip said to the eunuch, "If thou believest with all thy heart, thou mayest be baptized," Acts viii. 37. "Repent and be baptized," Acts ii. 38; viii. 62; xviii. 8. Hence if baptism required previous faith and repentance, or conversion in adults, and if, when they were destitute of this faith or conversion, they were damned, notwithstanding their baptism; it follows that baptism was not, and is not, a converting ordinance in adults, and does not necessarily effect or secure their regeneration.

Now that baptism cannot accomplish more in infants than in adults, is self-evident; hence if it is not a converting ordinance in adults, it cannot be in infants.

The effects of baptism on infants are nowhere specified in Scripture; hence we must suppose them to be same as in adults, so far as children are naturally capable of them. Of regeneration, in the proper sense of the term, infants are incapable; for it consists in a radical change in our religious views of the divine character, law, &c.; a change in our religious feelings, and in our religions purposes and habits of action; of none of which are children capable.

Again, as regeneration does not destroy but merely restrains the natural depravity, or innate, sinful dispositions of the Christian, (for these still remain in him after conversion,) it must consist mainly in a change, of that _increased predisposition to sin arising from action, of that preponderance of _sinful habits_ formed by voluntary indulgence of our natural depravity, after we have reached years of moral agency. But infants have no such _increased_ predisposition, no _habits_ of sin prior to moral agency, consequently there can be no change of them, no regeneration in this meaning of the term. Hence, if baptism even did effect regeneration in adults, which we have proved not to be the case; still it could have no such influence on infants, as they are _naturally incapable_ of the mental exercises involved in it. The child, on its first attainment of moral agency, has merely natural depravity, until by voluntary indulgence in sin, it contracts personal guilt, and forms habits of sinful action. If the child, by the grace of God and proper religious instruction, continues to resist the solicitations of its depraved nature, its continued obedience will form holy habits, and this preponderance of holy habits, when established, constitutes its regeneration. If the growing child, as its powers of moral agency are developed, for any reason indulges its innate sinful propensities, it becomes a confirmed sinner, and its subsequent regeneration, if it take place, will be the more striking, as its change of habits must be greater.

Baptism in adults, is a means of making a public 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.

Baptism in infants, is the pledge of the bestowment of those blessings purchased by Christ for all. " As in Adam all die, even so in Christ shall all be made alive." And "The promise is to you and your children," Acts ii. 39. These blessings are forgiveness of sins, or exemption from the penal consequences of natural depravity, (which would at least be exclusion from heaven on account of moral disqualification for admission,) reception into the visible church of Christ, grace to help in every time of need, and special provision for the nurture and admonition in the Lord, to which parents pledge themselves.

The language of the Saviour to Nicodemus, John iii. 6, "Unless a man be born of water and the spirit" doubtless refers also to baptism, which had been known to the Jews, and practiced by John the Baptist, before the ministry of Christ, as a mode of public reception of proselytes, who were then said to be new born. Its import is to inform Nicodemus, that he must publicly profess the religion of Jesus by baptism, and also be regenerated by the Holy Spirit, if he desired to enter the kingdom of heaven. Thus, also, the words, Acts xxii. 16, "Arise and be baptized, and wash away thy sins," were addressed to Paul after he had surrendered himself to Christ, and signifies: "Arise, and publicly profess Christ by baptism, and thus complete your dedication of yourself to his cause, the condition, on the sincere performance of which, God will for Christ's sake, pardon your sins."

Baptismal regeneration, either in infants or adults, is therefore a doctrine not taught in the Word of God, and fraught with much injury to the souls of men, although inculcated in the former symbolical books. At the same time, whilst the doctrine of baptismal regeneration certainly did prevail in our European churches, and is taught in the former symbolical books, it is proper to remark, that the greater part of the passages in the symbols relating to this subject, are explained by many in the present day, to signify no more than we above inculcate, and therefore a not teaching baptismal regeneration.

Note 1. Luther's Works, Vol. xii., p. 339.

Note 2. Ibid.

Note 3. Ibid. Vol. xxii., p. 139.

Note 4. Melanchthon's [sic] Works, Koethe's edit., Vol. iv., p. 234.

Note 5. Ibid. pp. 251, 242.

Note 6. Died in 1643.

Note 7. Gottheil's Translation, p. 187.

Note 8. Ibid. p. 188.

Note 9. Ibid. p. 193.

Note 10. Loc. Com. Vol. iv., p. 260.

EXAMINATION OF THE LUTHERAN SYMBOLS. CHAPTER X. THE LORD'S SUPPER.

That the doctrine of the real presence of the body and blood of the Saviour in the eucharist, is taught in the symbolical books, is acknowledged by the Plea of the Rev. Mr. Mann, and indeed generally admitted, though variously stated and explained. It would therefore be unnecessary to quote those symbols in proof, were it not that many of our readers have not access to them elsewhere, and that the completeness of our representation, as well as the plan of our work require it. The following passages will suffice to explain this view:—

Augsburg Confession, Art. X.

OF THE LORD'S SUPPER.

"Concerning the holy Supper of the Lord, it is taught, that the true body and blood of Christ are truly present, under the form of bread and wine, in the Lord's Supper, and are there administered and received."—Symb. Books, p. 112.

Apology to the Confession, Art. VII., VIII. (IV.)

"Our adversaries (the Romanists,) do not object to the tenth article (of the Augsburg Confession,) in which we confess that the body and blood of Christ our Lord, are truly present in the holy supper, and administered and received with the visible elements, the bread and wine, as hitherto maintained in the (Romish) church, and as the Greek Canon shows."—Symb. Books, p. 227.

Smalcald, Article VI.

"Concerning the Sacrament of the Altar, we hold that the bread and wine in the Eucharist, are the true body and blood of Christ, which are administered and received, not only by pious, but also by impious Christians."—Symb. Books, p. 384.

Luther's Smaller Catechism.

"What is the Sacrament of the altar?

"Ans.—It is the true body and blood of our Lord Jesus Christ, with bread and wine, instituted by Christ himself, for us Christians to eat and drink."—Symb. Books, p. 124.

Form of Concord, Pt. I., Art. VII.

"We teach that the true body and blood of our Lord Jesus Christ, are truly and essentially, or substantially, present in the Lord's Supper, administered with the bread and wine, and received with the lips by all those who use this sacrament, be they worthy or unworthy, good or evil, believing or unbelieving; being received by the believing unto consolation and life, but by the unbelieving unto judgment."-Symb. Books, p. 570.

"We believe, teach, and confess, that the words of the testament of Christ, are not to be understood otherwise than according to their literal sense, so that the bread does not signify the absent body of Christ, and the wine the absent blood of Christ, but on account of their sacramental union, that the bread and wine ARE truly the body and blood of Christ." (Sondern dass es wahrhaftig um sacramentlicher Einigkeit willen der Leib und Blut Christi sei. Sed ut propter sacramentalem unionem panis et vinum vere sint corpus et sanguis Christi.)—Idem., p. 571.

"We believe, teach, and confess, that not only the truly believing and the worthy, but also the unworthy and the unbelieving, receive the true body and blood of Christ."-Page 572.

"In addition to the above clear passages, incontestably teaching the real presence, it deserves to be ever remembered, that only fourteen years after the Form of Concord was published, when Duke Frederick William, during the minority of Christian II., published the VISITATION ARTICLES OF SAXONY, in 1594, in order to suppress the Melancthonian tendencies to reject this and other peculiarities of the symbols, the Article on this subject which was framed by men confessedly adhering to the old symbols, and designing to re-enunciate their true import, and which was enforced upon the whole church in Saxony as symbolic, gives the most objectionable view of this doctrine, viz.: I. 'The pure doctrine of our church is, that the words, 'Take and eat, this is my body: drink, this is my blood, are to be understood simply and according to the letter.' II. That the body (which is received and eaten,) is the proper and natural body (der rechte natuerliche Leib) of Christ, which hung upon the cross; and the blood (which is drunk) is the proper and natural blood (das rechte natuerliche Blut) which flowed from the side of Christ.' Mueller's Symb. Books, p. 847. Now we cannot persuade ourselves, that this is the view of a single minister of the General Synod, or of many out of it; and yet these are the views that those are obligated to receive, who avow implicit allegiance to the former symbolical books of our church in Europe. If any adopt the modification received by many of our distinguished divines, such as Reinhard Storr, Knapp, and others, they do not faithfully embrace the symbolical doctrine, and cannot fairly profess to do so."

In regard to the arguments against this view of the mode of the Saviour's presence, we shall merely add an enumeration of the principal, and refer the reader for a more full and detailed discussion of the subject to Discourse IV. contained in our History of the American Lutheran Church, pp. 120 to 154, 5th edition.

The Reformers justly rejected the Romish error, that the bread and wine were transformed and transubstantiated into the body and blood of Christ. But they still adhered to the opinion, that the real body and blood of the Saviour are present at the Eucharist, in some mysterious way, and are received by the month of every communicant, worthy and unworthy. This view of the subject appears inconsistent with the Word of God, for various reasons:-

(a) When Christ uttered the words, this (bread) is my body, his body was not yet dead, but living and reclining, at their side at the table. It was therefore certainly not received by them into their mouths. The language must, therefore, have been figurative, such as Jesus was accustomed often to employ. Thus, when he said, "I am the door" John x. 9, he certainly does not mean a literal door, such as a door of wood or stone or brass or of any other material. He means that the acceptance of the atonement and mediation by the sinner is the appointed condition of salvation to him. Thus also when he says, "I am the true vine" John xv. 1; or "The field is the world," "The seed is the word," &c., he evidently is speaking figuratively and communicating important moral truth, by images drawn from physical nature, as is naturally done by nearly all writers and speakers of all ages and in all languages.

(b) The blessed Saviour himself exhorts us, "Do this in remembrance of me;" but we can remember only that which is past and absent. Hence when he admonishes us to do this in remembrance of him, he teaches us, that he is not personally or bodily present at the eucharistic celebration.

(c) Paul also represents the design of this ordinance to be, "To show or publish the Lord's death," until he comes. But the Lord's death upon the cross occurred about eighteen hundred and twenty years ago. Therefore, according to Paul, the object of the holy supper is to commemorate a past event, and not a present person.

(d) The doctrine of the real presence of the true body and blood of Christ, contradicts the clear and indisputable testimony of our senses, for as the body and blood are to be received by the mouth of the communicant, they must be circumscribed by space, and the reception must be a local and material one, which if it did occur at sacramental occasions, could be observed by the senses.

(e) It contradicts the observation of all nations and all ages, that every body or material substance must occupy a definite portion of space, and cannot be at more than one place at the same time.

For these and other reasons the great mass of our ministers and churches, connected with the General Synod, reject this doctrine, as inconsistent with the word of God. The disposition to reject this error, or at least to leave the mode of the Saviour's presence undecided, was manifested by Melancthon himself, as is evident from his having stricken out the words which teach it from the Augsburg Confession, and from his having inserted others in their stead of a general nature, leaving room for different opinions on this question. The same disposition prevailed extensively in Germany in the latter third of the sixteenth century. But during the first quarter of the present century, the conviction that the Reformers did not purge away the whole of the Romish error from this doctrine, gained ground universally until the great mass of the whole Lutheran Church, before the year 1817, had rejected the doctrine of the real presence. During the last twenty years the doctrines and writings of the Reformation in general have been the subject of extensive study by the reviving church in Germany, and as is natural, a small portion of the churches have embraced the symbolic view of this doctrine in full, and have become known as Old Lutherans, whilst others, both there and in this country, have embraced various modifications of it. But the great body of the ministers and churches regard the real presence of the body and blood of the Saviour, in any proper sense, which the words convey, as a misapprehension of the word of God.