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

S >> Samuel Simon Schmucker >> American Lutheranism Vindicated; or, Examination of the Lutheran Symbols, on Certain Disputed Topics




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.

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