Book: American Lutheranism Vindicated; or, Examination of the Lutheran Symbols, on Certain Disputed Topics

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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.

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