[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.
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