The Works of Henry Fielding, vol. 12

Some time ago we overheard from a person who should have known better, remarks something like these: "I wonder how sinners are saved in the Lutheran Church?" "I do not hear of any being converted in the Lutheran Church," and such like. These words called to mind similar sentiments that we heard expressed long ago. More than once was the remark made in our hearing that in certain churches sinners were saved, because converted and sanctified, while it was at least doubtful whether any one could find such blessings in the Lutheran Church.

The writer also freely confesses, that in those days, surrounded by such influences, "his feet had well-nigh slipped-his steps were almost gone." Therefore, he can sympathize with those honest questioners, who have not had the privileges of instruction in the doctrines of sin and Grace, and who are consequently in the dark. He has, therefore, concluded to write a series of plain, practical papers on the "Way of Salvation in the Lutheran Church." It will be his endeavor to set forth the manner or method through which the Church of the Reformation proposes to reach the sinner, and apply to him the redemption that is in Christ Jesus.

The first question that presents itself is: Who are the subjects of salvation? The answer clearly is: All sinners. But, again: Whom does this embrace? The answer to this is not so unanimous. The views already begin to diverge. True, there is quite a substantial harmony on this point, among all the older Protestant Confessions of faith, but the harmony is not so manifest among the professed adherents of these Confessions.

In many of the denominations there is a widespread skepticism as to the reality of original sin, or native depravity. Doubtless on this point the wish is father to the thought. The doctrine that, "after Adam's fall, all men begotten after the common course of nature, are born with sin," is not palatable. It grates harshly on the human ear. It is so humbling to the pride of man's heart, and therefore he tries to persuade himself that it is not true. It has become fashionable to deny it. From the pulpit, from the press, from the pages of our most popular writers, we hear the old-fashioned doctrine denounced as unworthy of this enlightened age. Thus the heresy has spread, and is spreading. On every hand we meet men who stand high in their churches, spurning the idea that their children are sinners, and need to be saved. Their creed is: "I believe in the purity and innocence of childhood, and in its fitness for the kingdom of heaven, without any change or application of divine Grace." Ah! yes, we would all like to have this creed true. But is it true? If not, our believing it will not make it true.

Then let us go "to the law and the testimony;" to the source and fountain of all truth, the inspired Word of God. Listen to its sad but plain statements. Job xv. 14: "What is man that he should be clean? and he which is born of a woman that he should be righteous?" Ps. li. 5: "Behold I was shapen in iniquity, and in sin did my mother conceive me." John iii. 6: "That which is born of the flesh is flesh." Ephesians ii. 3: "Among whom also we all ... were by nature"-i.e. by birth-"the children of wrath even as others." These are a few of the many clear, plain statements of the divine Word. Nowhere does it teach that children are born pure, righteous and fit for heaven.

The Lutheran church, then, teaches and confesses nothing but the pure truth of God's Word in the Augsburg Confession, Article II., where it says: "Also they teach, that after Adam's fall all men, begotten after the common course of nature, are born with sin," etc. Also Smalcald Articles, Part III., Article I: "Here we must confess, that sin originated from one man Adam, by whose disobedience all were made sinners and subject to death and the devil. This is called original or capital sin.... This hereditary sin is so deep a corruption of nature that no reason can understand it, but it must be believed from the revelation of Scripture," etc. So also the Formula of Concord, Chapter I., "Of Original Sin," where see a full presentation of our faith and its foundation. Also Luther's Explanation of the Second Article of the Apostles' Creed where he says: "Who-Christ-has redeemed me, a poor, lost and condemned creature, secured and delivered me from all sins, from death, and from the power of the devil."

This, then is the teaching of our Church, as founded on the Word of God. That this doctrine is true, beyond the possibility of a doubt, we can learn even from reason. It will not be disputed that what is in the child will show itself as it develops. The germs that lie hidden there will unfold and bring forth their proper and natural fruit. By its fruits we can know even the child. And what are these fruits? How long will it be before that helpless and seemingly innocent babe, that slumbers on its mother's breast, will show symptoms of anger, jealousy, stubbornness and disobedience? Let that child alone, and, without a teacher, it will learn to lie, deceive, steal, curse, give pain to others, etc. But, without a teacher, it will not learn to pray, confess wrong, and "fear, love and trust in God above all things." Are these the symptoms and evidences of inward purity, or of inbred sin?

Again, that child is subject to sickness, suffering and death. As soon as it draws its first breath its life is a struggle. It must contend against the inroads of disease. Its little body is attacked by dire maladies. It is weakened by suffering and often racked by pain. And how frequently the feeble life succumbs and the lately-born infant dies.

How can we account for this on the ground of infant sinlessness? Do we not all believe that suffering and death are the results of sin? Is there, can there be suffering and death where there is no sin? No; "the wages of sin is death." But this wages is never exacted where the work of sin has not been done. The conclusion then is irresistible. The child is a sinner. It needs salvation. It must be reached by saving Grace. It must be counted in. It is one of the subjects of salvation, and must be brought into the Way of Salvation.

The Church is the Bride of Christ, the institution through which Christ brings and applies this Grace to the children of men. She must begin with the child. She must reach down to the tender infant and carry the cleansing and life-giving Grace of the Redeemer even into its sin-sick soul.

How is this to be done? How does the Lutheran Church propose to reach that child? This we shall try to answer as we advance.

In the former chapter we have shown, from Scripture and from reason, that our Church teaches only the plain truth, when she confesses that: "After Adam's fall, all men, begotten after the common course of nature, are born with sin."

As a sinful being the new-born infant is not in the Way of Salvation. By its natural birth, from sinful parents, it is not in the kingdom of God, but in the realm and under the dominion of sin, death and the devil. If left to itself-to the undisturbed development of its own nature, it must miserably and hopelessly perish. True, there is a relative innocence. The Apostle exhorts: "Be ye followers of God, as dear children." "In malice be ye children." Our blessed Saviour, on several occasions, rebuked the vain, ambitious spirit of the disciples by contrasting it with the spirit of a little child. He said: "Of such is the kingdom of heaven," and "Except ye be converted, and become as little children, ye cannot enter the kingdom of heaven."

These passages are generally quoted by those who refuse to believe the doctrine of Original Sin, as though they taught sinlessness and entire fitness for the kingdom. But if we accept this interpretation, then the Scriptures contradict themselves; for we have seen that, in many places, they clearly teach the opposite. These passages can only mean that children are relatively innocent. Compared with the forbidding, haughty, loveless disciples, little children are much better subjects for the kingdom. While the roots of sin are there, that sin has not yet done its hardening work.

They do not wilfully resist the good. They are much more tender, docile, trustful and loving. The Grace of God has less to overcome in them. They are more easily reached, and thus are fit subjects to be brought into the kingdom of God. In this sense only can it be said, "Suffer the little children to come unto me," that I may touch them, bless them, impart my Grace to them, and thus make them partakers of my kingdom. "Of such is the kingdom" because I desire and purpose to bring them into the kingdom.

Thus far we can safely go. This much in favor of the child, over against the adult, we freely admit. But this does not say that the child is innocent, pure and holy by nature. The undeveloped roots and germs of sin are still there. Its nature is evil. It must be saved from that moral nature. How?

Here again we meet those who have a very easy solution of the difficulty. They say: "Admitting that the child has sin, this will in no way endanger its salvation, because Christ died to take away sin. They have no conscious sin. Therefore, the atonement of Christ covers their case, and, without anything further, they pass into heaven, if they die in their infancy."

This view seems to satisfy a great many well-meaning people. Without giving the matter any further thought, they dismiss it with this easy solution. Surely, did they stop to consider and examine this theory, they would see it has no foundation.

Christ's atonement alone, and in itself, never saved a soul. It removed the obstacles that were in the way of our salvation, opened the way back to our Father's house, purchased forgiveness and salvation for us. But all this profits the sinner nothing, so long as he is not brought into that way; so long as the salvation is not applied to him personally. Neither can we speak of salvation being applied to an unrenewed, sinful nature. We cannot even conceive of forgiveness for an unregenerate being. This would, indeed, be to take away the guilt of sin, while its power remained. It would be to save the sinner in and with his sin.

The position is utterly groundless. It is even contrary to reason. It assumes that a being who has in his heart, as a very part of his nature, the roots and germs of sin, can, with that heart unchanged, enter into the kingdom of God. It makes God look upon sin with allowance. It does violence to the holiness of His nature. It makes heaven the abode of the unclean.

No, no. It will not do. When men try to avoid what seem to them difficult and unwelcome doctrines of God's Word, they run into far greater difficulties and contradictions. That child is conceived and born in sin. It is a child of wrath, dead in trespasses and in sins. Its nature must be cleansed and renewed. Otherwise, if it can be saved as it is, there are unregenerate souls in heaven!

Better abide by what is written, and believe that every one, infant or adult, who has been born of the flesh, must be born of the Spirit. Listen to the earnest words of Jesus as he emphasizes them with that solemn double affirmation, "Verily, verily, I say unto you, except a man be born again he cannot see the kingdom of God." He repeats this sweeping declaration a second time. In the Greek it reads, Except any one be born again. The assertion is intended to embrace every human being. Lest this should be disputed, Jesus further says, "That which is born of the flesh"-i.e., naturally born-"is flesh, and that which is born of the Spirit is spirit." Wherever there is a birth of the flesh, there must be a birth of the Spirit. The flesh-born cannot even see the kingdom of God, much less enjoy it, still less possess it. There must be new life, divine life, spiritual life breathed into that fleshly, carnal nature. Thus will there be a new heart; a new spirit, a new creature. Then, and not till then, can there be comprehension, apprehension and appreciation of the things of the kingdom of God. This is the teaching of the whole Word of God. Gal. vi. 15: "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature"-i.e., neither Jewish birth nor Gentile birth, without the new birth.

Here also then our Church confesses the pure truth of God's Word, when, in the second Article of the Augsburg Confession, as quoted above, she goes on to say: "And this disease, or original fault, is truly sin, condemning and bringing eternal death upon all that are not born again."

Here then we take our stand. No child can be saved unless it be first reached by renewing Grace. If ever an infant did die, or should die, in that state in which it was born, unchanged by divine Grace, that infant is lost. There are, there can be, no unregenerate souls in heaven. Where there is no infant regeneration, there can be no infant salvation.

Here also we remark, in passing, that this doctrine, of the absolute necessity of infant regeneration, is not held by the Lutheran Church alone. Even the Romish and Greek Churches teach that it is impossible for any human creature, without a change from that condition in which he was born, to enter heaven. All the great historic confessions of the Protestant churches confess the same truth. Even the Calvinistic Baptists confess the necessity of infant regeneration.

In short all churches that have paid much attention to theology, and have been careful to have consistent systems of doctrine, agree on this point. However much those who call themselves by their names may deny it, in their preaching and in their conversation, their own confessions of faith and their greatest and best theologians clearly teach it.

Yes, there must be infant regeneration. But is it possible? Can the Grace of God reach the helpless infant? Will He reach down and make it a new creature in Christ Jesus? Has He made provision for this end? Yes, thanks be to his abounding Grace, we believe He can and will save the child, and has committed to His spouse, the Church, a means of Grace for this purpose. He, of whom it was prophesied long before He came, that He would "gather the lambs in His arms and carry them in His bosom;" who made it the first duty of the reinstated apostle to feed His lambs, must have a special care for them. It is not His or His Father's will "that one of them should perish." He has made provision for these sin-stricken ones, whereby His Grace can reach down to renew and heal them. There is Balm in Gilead. The Great Physician is there. The Church need only apply His divine, life-giving remedy. Of this we will speak in the next chapter.

We have seen that the carnal, sinful nature of the child unfits it for the kingdom of heaven; that, therefore, there must be a change in that nature, even the birth of a new life, and the life of a new creature, before there can be either part or lot in the kingdom of God. We have also expressed our firm conviction that it is the good and gracious will of God in Christ to bestow upon the poor sin-sick and unholy child the Grace needed to so change it as to make it a partaker of His great salvation.

We do not deem it necessary to stop to multiply scripture passages and arguments to prove this.

From beginning to end, the divine Word everywhere represents our God as a most loving, gracious, compassionate and tender Being. The tenor of the whole record is, that He delights in showing mercy, forgiving iniquity, and bestowing the Grace that bringeth salvation. He only punishes when justice absolutely demands it, and then reluctantly. It is not His will that any should perish.

Beyond controversy, God is willing to save the little helpless sufferers from sin, by making them subjects of His kingdom of Grace here, and thus of His kingdom of glory hereafter.

But can He? Is He able to reach down to that unconscious little child, apply to it the benefits of the atonement, impart to it the Grace of the new life, subdue the power of sin, and remove entirely its guilt? We are almost ashamed to ask such questions. And yet the humiliating fact is, that day by day, in every village and on every highway of our land, we can hear men and women, professing to be Christians and calling themselves members of Christ's Church, gravely asserting that their Redeemer cannot so bless a little child as to change its sinful nature! If hard pressed, these persons, so wise in their own conceits, may admit that He can change a child's nature if He so wills, but they still feel certain that he cannot do so through His own sacrament, instituted for that very purpose! Thus would they limit the Holy One of Israel, and say to Omnipotence: "Hitherto canst Thou come, but no farther."

With such people, wise above what is written, knowing better than Christ, practically, even if not intentionally, charging the Son of God with folly, we desire no controversy. Let them overthrow the very foundations of redemption if they will. Let them argue that all things are not possible with God if they dare. We still prefer to believe that the Spirit of God can change, renew and regenerate the new-born child. In Matt. iii. 9, we read; "For I say unto you that God is able of these stones to raise up children unto Abraham," i.e., as the connection shows, spiritual children of Abraham, true children of God.

We may not be able to understand the process by which God could change the rough, hard stones of the field into true children of God, but we believe it, because the Word says so. And believing that, it is not hard for us to believe that He can impart His own divine life to the heart of the child, and thus make it a new creature in Christ Jesus.

He could, if it so pleased Him, do it without any means. By a mere act of His will, God could recreate the human soul. He could do so by a word, as He created the universe. Without the contact of any outward means, without the bringing of His word to them in any way, Christ healed the ruler's son and the daughter of the Syro-Phenician woman. But if He can do this without means, who will say that He cannot do the same thing through means? Since, then, He can accomplish his own purposes of Grace either with or without means, it only remains for us to inquire, in what way has it pleased God to work? Does He in the present dispensation work mediately or immediately? It will scarcely be disputed that the present is a dispensation of means-that even in the domain of nature, and much more in the realm of Grace, He ordinarily carries out His purposes through means. He chooses His own means. They may sometimes seem foolishness to man, especially in the operations of His Grace.

Our Saviour, in working miracles, used some means that must have struck those interested as very unsuitable. When He healed the man blind from his birth, He mixed spittle and clay, and with this strange ointment, anointed and opened his eyes. Well might the blind man have said: "What good can a little earth mixed with spittle do?" Yet it pleased our Lord to use it as a means, in working that stupendous miracle. When Jesus asked for the five barley loaves and two small fishes, to feed the five thousand, even an apostle said: "What are these among so many?" Yes, what are they? In the hands of a mere man, nothing-nay, worse than nothing; only enough to taunt the hungry thousands and become a cause of strife and riot. But in the hands of the Son of God, with His blessing on them, taken from His hands, and distributed according to His Word, they became a feast in the wilderness.

A poor woman, a sufferer for twelve years, craves healing from our Lord. With a woman's faith, timid though strong, she presses through the crowd close to Jesus, and with her trembling bony fingers touches the hem of His garment. Jesus perceives that virtue is gone out of Him. The woman perceives that virtue, healing and life are come into her. There was a transfer from Christ's blessed life-giving body, into the diseased suffering body of the woman. And what was the medium of the transfer? The fringe of His garment-a piece of cloth. Yes, if it so pleases the mighty God, the everlasting Saviour, He can use a piece of cloth as a means to transfer healing and life from Himself to a suffering one.

The same divine Saviour now works through means. He has founded a Church, ordained a ministry, and instituted the preaching of the Word and the administration of His own sacraments. Christ now works in and through His Church. Through her ministry, preaching the Word, and administering the sacraments, the Holy Spirit is given. (Augsburg Confession, Article 5.) When Christ sent forth His apostles to make disciples of all nations, He instructed them how they were to do it. The commission correctly translated, as we have it in the Revised New Testament reads thus: "Go ye, therefore, and make disciples of all the nations, baptising them into the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I commanded you; and lo, I am with you alway, even unto the end of the world." Here then is the Saviour's explicit instruction. The Apostles are to make disciples. This is the object of their mission. How are they to do it? By baptizing them into the name of the triune God, and teaching them to observe all Christ's commands. This is Christ's own appointed way of applying His Grace to sinful men, and bringing them out of a state of sin into a state of grace.

And this is the Way of Salvation in the Lutheran Church. We begin with the child, who needs Grace. We begin by baptizing that child into Christ. We, therefore, lay much stress on baptism. We teach our people that it is sinful, if not perilous, to neglect the baptism of their children. The Lutheran Church attaches more importance to this divine ordinance than any other Protestant denomination. While all around us there has been a weakening and yielding on this point; while the spirit of our age and country scorns the idea of a child receiving divine Grace through baptism; while it has become offensive to the popular ear to speak of baptismal Grace, our Church, wherever she has been and is true to herself, stands to-day where Martin Luther and his co-workers stood, where the confessors of Augsburg stood, and where the framers of the Book of Concord stood.

The world still asks: "What good can a little water do?" We answer, first of all: "Baptism is not simply water, but it is the water comprehended in God's command, and connected with God's Word." (Luther's Small Catechism.) The Lutheran Church knows of no baptism that is only "a little water." We cannot speak of such a baptism. Let it be clearly understood that when we speak of baptism, we speak of it as defined above, by Luther. We cannot separate the water from the Word. We would not dare to baptize with water without the Word. In the words of Luther, that would be "simply water, and no baptism." Let it be kept constantly in mind that whatever benefits and effects we ascribe to baptism, in the further forcible words of Luther's Catechism: "It is not the water, indeed, that produces these effects, but the Word of God which accompanies and is connected with the water, and our faith which relies on the Word of God connected with the water." If now the question is further asked: What good can baptism as thus defined do? we will try to answer, or, rather, we will let God's Word answer. "What saith the Scripture?"