Ecclesiology - Lesson 3
Of the Sacraments
by Pastor Bob Burridge ©2003
Definition of the Sacraments
Westminster Confession of Faith 27
I. Sacraments are holy signs and seals of
the covenant of grace, immediately instituted by God, to represent
Christ, and his benefits; and to confirm our interest in him:as
also, to put a visible difference between those that belong unto the
church, and the rest of the world; and solemnly to engage them to the
service of God in Christ, according to his Word.
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The term sacrament comes from the Latin word sacramentum. In
its classical uses it represents something set apart from other things, something
dedicated for a particular and special purpose. It was used for the oath
a soldier took as he dedicated himself to the defense of king and country, and
for money set aside to bind an agreement. The church came to use the term
sacred for those things set apart specially for God's honor. But its
original uses are vague, broad ranging and offer little help in understanding
what the Reformed churches mean when they declare that God has instituted
two sacraments, Baptism and the Lord's Supper.
The word sacrament is not directly used in Scripture, so like the words
theology, Trinity and others, it is designed to represent a particular biblical
teaching. Some who use this word may have a very different meaning than others who use
it. The test of correctness depends upon which definition is derived from the teachings
God has revealed in his word, not upon the historic or presumed meanings attached to it
by men or churches.
The Westminster Shorter Catechism defines a sacrament in its answer to
question 92:
"A sacrament is an holy ordinance instituted by Christ, wherein,
by sensible signs, Christ, and the benefits of the new covenant, are represented,
sealed, and applied to believers."
In this 27th chapter of the Westminster Confession the term sacrament
represents something with five distinctive freatures:
1. A sacrament is a holy sign and seal of the covenant of grace.
As a sign, a sacrament represents something other than itself. It teaches
about some truth symbolically. There is something in the sign which corresponds
with the object it signifies making the truth about its object obvious to those
who see the sign. Not everything about the sign corresponds with the object or
there would be no difference between the two. The one instituting the sign
must tell or explain what particular features are being illustrated. In the
sacraments, God who institutes the sign reveals by his word what is being
signified.
As a seal, a sacrament certifies by the authority of God that the person receiving
it has the quality signified. This does not mean that an unauthorized use
of the sacrament imposes the quality upon its object. Only when rightly administered
by the conditions demanded in God's word does the sacrament truly certify and
authenticate the promise or quality signified.
When someone receives a diploma upon graduation, the diploma certifies that
he has completed the course of instruction as recognized by the faculty and
board of the institution granting the degree. If a person forges a diploma
or has misrepresented himself to the institution, the certificate does not
make him qualified in the field it represents. It would be a serious crime and
offense to the institution to make such a false claim. Similarly, someone who
wrongly receives a sacrament offends God and does not bring the blessings
promised upon himself. Instead he calls down the wrath of God upon himself for
his false claim. But when a child of God receives the sacrament rightly
administered by God's prescription he receives that blessing which is represented
by the sign upon the authorit of God who instituted it.
In this sense we say that a sacrament is a means of grace. It does not convey
the grace by its outward application. But God uses the sacrament, when rightly
applied and received, as a means by which he dispenses his grace to the recipient.
(This matter will be taken up in more detail in the next section of this syllabus.)
2. A sacrament is immediately instituted by God.
The term sacrament is reserved for those signs and seals of the covenant of
grace which God has instituted himself. By immediate the confession means
witout the mediation of a human prophet or instrument. Jesus Christ himself
directly instituted the sacraments of the New Testament church. No council of
human ministers or prophets have this authority. Jesus himself instituted both
Baptism and the Lord's Supper as continuing signs and seals of his covenant with
the church. No other sacraments were instituted by him. This definition eliminates
the claims of some groups that there are more than two sacraments for the church
in this era.
3. A sacrament represents Christ and his benefits.
The two sacraments, Baptism and the Lord's Supper, represent and seal to
true believers the cleansing work of Christ's atonement and the conveyance of
his continual removal of the guilt of sin. The work of our Savior on the cross
is depicted and sealed in both but in different senses. Baptism is the initiatory
rite marking a person out as a member of the covenant community, and the Lord's
Supper is the covenantal meal for those marked out by which they regularly show
their partaking of his promises and benefits. The significance of each is covered
more thoroughly in the next two chapters of the confession. Only such signs
immediately instituted for the church which represent the person and work of Christ
can be called sacraments according to the definition adopted by the Reformed
churches.
4. A sacrament confirms our interest in Christ.
Those who partake of the sacraments must meet the qualifications set
forth in God's word. When we receive the signs they must repesent not
only the work of Christ in a general sense, but also its application to
the individual who receives the outward sign. Those who receive it and
who are not redeemed by our Lord as individuals appropriate God's wrath
rather than his blessing upon themselves.
This is why the sacraments are to be carefully guarded in their
administration by rightly examined and ordained elders who have a sound
understanding of the qualifications God gives us in Scripture. Solemn
warnings ought to be issued before the reception of the sacraments to
advise against receiving them casually and without their showing a true
interest in the person and work of Jesus Christ which is being
represented.
When rightly administred and received the sacraments are a benefit to believers
in several ways. It is a witness to the person's trust in Jesus Christ and in
the promises of God attached to the sacrament. By receiving the sacraments a person
declares to God and to the church that he is a partaker of the covenant of God's
grace and loves the Lord who extends his blessings to his children. God honors
this sincere confession and promises to bless those who obey him by submitting
to the sacraments he has instituted.
5. A sacrament puts a visible distinction upon members of Christ's church.
Those who are baptized into the church and who partake of the Lord's Supper
are clearly distinguished from those who have not submitted to these signs and
seals of God's covenant. They visibly mark out those who are a part of the
covenant community from those who are not. But the testimony is primarily to the
church and demonstrates to God our submission to him. The world may be aware of
who is baptized and of who receives the covenant meal of the Lord's Supper, some
may even have an academic knowledge of what they signify and seal. But the testimony
to them is in the word of the gospel, not in the sacraments. We don't administer
or receive them as a means of evangelism, but as a solemn act affirming our
membership to the parties of the covenant.
Jesus leaves us with a challenging duty. The mark of the true believer to the
eyes of the world is not to be found in the sacraments of the church, but in our love
for one another which demonstrates a renewed soul by the power of God's grace.
In John 13:35, Jesus said, "By this all men will know that you are
My disciples, if you have love for one another." It is the fruit of the
Holy Spirit and our obedience to the principles our Lord has taught us
that demonstrate the promise and power of the gospel to those who are
yet outside of the covenant community. Jesus said in John 14:15,
"If you love me you will keep my commandments"
The Sacraments are a Means of Grace
Westminster Confession of Faith 27
II. There is, in every sacrament, a spiritual
relation, or sacramental union, between the sign and the thing signified:
whence it comes to pass, that the names and effects of the one are attributed
to the other.
III. The grace which is exhibited in or by the
sacraments rightly used, is not conferred by any power in them; neither
doth the efficacy of a sacrament depend upon the piety or intention of
him that doth administer it: but upon the work of the Spirit, and
the word of institution, which contains, together with a precept
authorizing the use thereof, a promise of benefit to worthy
receivers.
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Among the major issues dividing the denominations that call themselves Christian,
is the debate over what the sacraments accomplish when they are administerd. The
differences have to do with how we understand the sacraments as a sign and seal.
The view the Reformers primarily confronted is Sacerdotalism.
This is the view of the Roman Catholic church and others. They extend the power of
the sacraments to include the actual conveying of the blessing signified. The seal
becomes not only a certification but an actual imparting of the things being sealed.
Dr. Charles Hodge explains, "According to the Romanists, therefore,
a sacrament is a divine ordinance which has the inherent or intrinsic power of
conferring the grace which it signifies." (Systematic Theology part III, ch. 20).
For a very complete discussion of the error or sacerdotalism, see B. B. Warfield's
The Plan of Salvation (chapter 3).
Another view of the sacraments is Memorialism.
Those who hold to this view deny any sealing power of the sacraments. They see
the sacraments as mere object lessons instituted by God, but nothing more.
Primarily this position arose as a reaction against the Sacerdotal view of the Roman Catholic
church. It was held by the Zwinglians and the followers of Arminius. It continues today
in many Evangelical churches which often incorrectly see it as the only alternative to
sacerdotalism.
The position of the Reformed churches:
The confusion is cleared up in the statement of the confession that there is a
sacramental union between the sign and the thing signified. It is a spiritual
relationship. The words describing the thing signified may be applied to the sign and
that which the words represent is certified by the seal. This means there is real promise
attached to the right administration and reception of the sacraments, but the effect is from
God. It is not inherent in the actions or elements of the sacraments. We will see more about
this as we take up our study of Baptism and the Lord's Supper in the next chapters.
For now we will simply state that Baptism as an act does not remove sin or convey salvation,
nor does the Lord's Supper convey sanctification in itself or by some power inherent in it.
Both are spiritually adventageous when properly practiced but not in isolation from the sovereign
operation of the Holy Spirit according to God's prescription for each which works when, where, and
how he wills.
There are two Sacraments
Westminster Confession of Faith 27
IV. There be only two sacraments ordained
by Christ our Lord in the Gospel; that is to say, baptism, and the Supper
of the Lord: neither of which may be dispensed by any, but by a minister
of the Word lawfully ordained.
V. The sacraments of the old testament, in regard of
the spiritual things thereby signified and exhibited, were, for
substance, the same with those of the new.
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There are only two sacraments directly instituted by Jesus Christ for his
church in the New Testament era. Both Baptism and the Lord's Supper include
visible signs which represent and seal to the believer the benefits of the work
of Christ in the covenant of grace.
The Roman Catholic church adds five more. They include Confirmation, Penance,
Orders (ordination), Matrimony and Extreme Unction. But these are missing one or
more of the necessary qualities included in our definition of a sacrament. They
either do not include outward signs representing the benefits of Christ in the covenant
of grace, or were not instituted by our Lord immediately.
The sacraments may only be dispensed by a minister of the word rightly ordained.
This principle is not based upon any superstitious view of the ministry or upon any
presumed power of those ordained being necessary for the sacraments to be effective.
It is based upon the nature of the office of the Elder as described in Scripture.
Only ministers of the word are ever seen administering the sacraments in the
New Testament. This gives us a clear example which is to be continued in the churches.
To them our Lord entrusted the guarding of the purity of the church as we will study in
the administration of church discipline in chapter 30 of the Confession. Only those who
have given evidence of a sound knowledge of the teachings of Scripture should oversee
the administration of these solemn practices entrusted to the church by our Lord.
The sacerdotalists tend to extend
priestly powers to the ministers even to the extent of asserting that their intentions
in administering the sacraments are vital to the conveying of God's blessings in them.
But the Scriptures assert that it is the sovereign operation of God that makes them
effective, not the heart of the one administering them. There is no fear that a Baptism
or Lord's Supper given by an insincere pastor was invalid simply because the minister's
heart was not right with the Lord at the time.
The memorialists tend to allow anyone to
administer Baptisms or the Lord's Supper. This has led to many blasphemous abuses of the
sacraments. Only those who have been ordained after examination showing them to be
well studied in the Scriptures and who are proven to be genuinely called of God
should take up this awesome duty representing the person and promises of our Lord.
The sacraments of the New Testament correspond with and continue the Old Testament
institutions of Circumcision and the Passover. Circumcision, like Baptism, was to be
administered only once and marked the recipient as a member of the covenant community.
The Passover was administered repeatedly within the covenant community as a continuing
sign and seal of God's covenant of grace. As we study each of the sacraments in the next
chapters of the confession this isomorphism between the practices of the Old and New
Testaments will become more clearly defined.
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