B. The sacraments are rich gifts of Christ to His church. They are signs and seals of the covenant grace.

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1 THE SACRAMENTS CLASS 7 THE CHURCH A. Jesus loves the church and gave Himself up for her. The Bible describes the church as His Bride, His Body, the Temple of the living God and the dwelling place of the Holy Spirit (I Corinthians 3:16; II Corinthians 6:16; Ephesians 1:22, 23). The church is the apple of God s eye, His earthly habitation, and His appointed agent for carrying out His will on earth (Matthew 18:15-20; I Corinthians 12:27, 28; Ephesians 4:11-13). Thus the purity, peace, health, and well being of Jesus church ought to be His children s foremost priority. B. The invisible church consists of the whole number of the elect from all ages. The visible church consists of all those who profess faith in Christ and their children. The visible church has never been perfect (see I Corinthians) and never will be pure due to the imperfections of her members and the presence of unbelievers who imitate but do not profess true faith (Matthew 13:24-30). C. Some churches have so degenerated so as to no longer be churches of Jesus Christ. The marks of a true church are fidelity to the Bible in their preaching, teaching, use of the sacraments, and church discipline. The decision to leave a church or denomination should be made prayerfully and soberly. However, in light of the widespread apostasy found in the church today this is a decision which must be made more frequently for the glory of God and for personal and familial spiritual welfare. THE SACRAMENTS OF THE CHURCH A. The word sacrament is not found in the Bible. Sacrament is a Latin word which described the fidelity oath of Roman soldiers to their leader, including a pledge not to desert when under attack. The sacraments of the people of God were circumcision and Passover which have been superseded in the new covenant by the bloodless signs of Baptism and the Lord s Supper. B. The sacraments are rich gifts of Christ to His church. They are signs and seals of the covenant grace. 1. In the sacraments, Christ and His benefits are represented to us. In this way, they are a sign because they declare the saving grace of Christ. 7-1

2 2. In the sacraments, our relationship with Christ is affirmed. Thus they are a seal to us that the promises of Christ in the covenant are true and belong to us. 3. The sacraments separate those who are in the church and those who are not. 4. The sacraments encourage us to serve Christ sacrificially and diligently. C. The sacraments are not instrumental causes of grace; the sign is not the thing signified. The sacrament is only of benefit as it accurately portrays outwardly an already present inward reality. Here the Roman Church errs by teaching that their seven sacraments, (Baptism, Eucharist, Confirmation, Penance, Extreme Unction, Holy Orders, and Matrimony) give grace through a power which they possess to sanctify the souls of men as the instruments of God. The Roman Church teaches that they are the repository of God s grace and it can only be accessed through participation in the sacraments. D. The sacraments are to be always united with the preaching of the Word, practiced in the presence of the congregation, and administered by the elders of the church alone (Hebrews 5:4; I Corinthians 4:1). These are signs and seals of the body of Christ and are not to be dispensed privately. BAPTISM Its Origin: The scriptures command God s children to be baptized in the name of the Father, the Son, and the Holy Ghost (Matthew 28:19; Acts 2:38). Baptism has its origins in O.T. ceremonial cleansings. Hebrews 9:10 says that the law required different kinds of baptisms and the author of Hebrews goes on to mention three. There were sprinkling of water alone, water and ashes, oil, and blood (Hebrews 9:13, 19, 21; Numbers 19:17, 18; Exodus 24:6,8; Leviticus 8:19,16:14). Jewish missionaries in the inter-testamental period were proselytizing Gentiles and requiring circumcision of the men and ritual baptisms (by sprinkling) of the whole family for admission into the faith. When John the Baptist turned up in the wilderness, he was telling the Jews that they needed to be baptized to enter the Kingdom of God (Mark 1:4). Jesus co-opts this movement and declares that all His followers were to receive this sign of a cleansed heart. 7-2

3 Its Meaning: Water baptism is the outward sign representing the baptism of the Holy Spirit, or regeneration (Matthew 3:11; Acts 11:15,16). It is for our admission into the visible church. The use of water symbolizes the cleansing work of the Holy Spirit in our life. The word baptized has a wide variety of meanings: plunge, pour, dye, sprinkle, etc. The word doesn t mean to immerse, but to merse, merge, or unite with. So when we are baptized in Christ, we are merged with Him and become partakers of His redemptive work. Romans 6:4,5 says we are baptized into His death and buried with Him. By our baptism we share His death, entombment, and resurrection by substitution. Baptism into Christ signifies union with Him and all the privileges this union embodies. It is often argued by immersionists, using Romans 6:4, that the only legitimate mode of baptism is immersion, because it best illustrates our being buried and raised with Christ. However, if this verse is used as a proof text, what of the rest of context? In verse 5 & 6, we are also united with and crucified with Christ, how is immersion analogous to these aspects of Christ s death? The immersionists argument arbitrarily chooses only parts of the passage to make their case, and leave out the context of union with Christ which is clearly the focus of Romans Chapter 6. Its Mode: The biblical mode of baptism from apostolic times has been pouring or sprinkling. The Baptism of the Holy Spirit is always portrayed in scripture as pouring or sprinkling and never as immersion (Joel 2:28-29; Ezekiel 36:25-28; I Peter 1:2; Hebrews 10:22). Though not preferred, immersion is recognized as a legitimate mode of baptism. 1. When the heresy hunting Pharisees went out to inspect what John was doing and wondered if he was the Christ, they did so because Isaiah 52:15 tells us that the Messiah would come baptizing by sprinkling. 2. While it is widely believed that Jesus was immersed, a closer look at Matthew 3:16 and Acts 8:38 shows otherwise. The work out is apo in the Greek, which means from, or out of, but is not translated out from under the water. Christ was not coming up from under the water, but walking out away from it. If the word out means coming up from immersion then Phillip clearly has a participatory baptizing style! 3. When John resisted baptizing the Christ, Jesus ordered it in fulfillment of the Law. The law in view is found in Numbers 8:6,7 which refers to ordination to the priest-hood. At age 30, the Levites entered tabernacle service by being sprinkled with clean water. Thus, at age 30 Christ began His public ministry by being ceremonially cleansed or baptized. 4. Immersionists argument that John 3:23 mandates their mode because John needed much water to baptize may be a case of shooting themselves with their 7-3

4 own gun. Why did John move from the deep and plentiful waters of the Jordan to the springs and marshes of Aenon (Aenon = springs or fountains)? One idea is that the spring water was clear, whereas the Jordan was muddy, rendering it unsuitable for the sprinkling with clean water. 5. If immersion is the only mode of baptism, then the UNIVERSALITY of the sacraments is destroyed. The Lord s Supper can be given anywhere. Sprinkling can be performed anywhere, but if baptism is by immersion only, there are many places or circumstances where Christians would be denied this sacrament. Those in the desert, those in frigid climes, and those on sick beds couldn t be immersed. While we do not make this a major doctrinal issue, it is important to know the Biblical teaching on the mode of baptism so as not to shrink in the face of our critics. Its Participants: 1. When God established His covenant, He appointed with it a distinguishing SIGN to mark those in the covenant. This sign in the O.T. was circumcision (Genesis 17:7-10). This sign was to be given to all the men in God s visible family and their children. This covenant was everlasting and IMMUTABLE. It is clear from the beginning of Biblical revelation that God regards the children of those who believe in Him as the expected heirs of His covenant promises. So it was with Adam and Eve (Genesis 3:15), Noah (6:18), Abraham (17:7,10-12), Moses (Deuteronomy 29:29), and David (II Samuel 7:11-16, 25). There is no evidence in the N.T. that God has changed His mind. In I Corinthians 7:14, Paul tells us that the children of the believer are HOLY (Acts 11:14). 2. In the N.T., the covenant sign becomes baptism. In Acts 2:39, Peter orders this sign for the promise is for you and your children. The church continued to circumcise and baptize until the Jerusalem Council made it clear that circumcision was no longer required. Colossians 2:11, 12 makes it clear that our baptism is Christian CIRCUMCISION, it is the outward representation of an inward faith. The N.T. church was never instructed to stop applying the sign of their faith to their children and they never did stop. The issue of infant baptism was never raised or dealt with because it was never an issue. If they had been forbidden to baptize their children, Peter, John, Paul and the others would have had to tell the church why. In fact, of the 7 water baptisms in the N.T., three (Lydia, the Philippian jailer, and Stephanus), had their whole HOUSEHOLD baptized (just as earlier Jewish proselytes had done), (Acts 16:15, 33-34; I Corinthians 1:16). 3. Church history tells us that infant baptism has been practiced from the time of the apostolic church on. Augustine wrote: This doctrine is held by the whole church, not instituted by councils, but always retained. Opponents of infant baptism must be able to show when the church instituted this practice and they cannot. 7-4

5 4. Baptism brings our children into a special relationship with God. When they are baptized, their names are added to the covenant contract and they become the heirs of the blessings of God and of the curses should they turn away from Christ. Christian parents have a natural urge to bring their children to God. This urge is so strong that the Baptistic celebrate infant dedication, a practice without scriptural warrant. Dedication isn t wrong, it just doesn t go far enough. If we are in Christ, our children are covenant children and deserve the engagement sign of baptism. It is a high and holy privilege of the believing parent to see their children s names added to the covenant! Its Administration: 1. The confession is clear that baptism is to be but once administered. A baptism is valid if it is done with water, in the name of the Trinity, and with the professed intent to comply with the command of Christ. A baptism, however, is invalid if it is administered in a church that denies the gospel or whose doctrine of the sacrament denies and contradicts the gospel. The Presbyterian Church in 1845 declared that As certainly then, as the dogmas and practices of papal Rome are not the holy religion of Christ, must it be conceded, that the papal body is not a Church of Christ; and if not, then the rite they call baptism, is not, in any sense, to be regarded as valid Christian baptism. 2. Baptism should not be administered to those individuals making profession of faith but who do not intend to become members of the requested congregation. Baptism is not to be administered to any that are out of the visible church... (Larger Catechism #166). Ordinarily infant baptism should be administered only to covenant children of persons who are members of the requested congregation. However, baptism is not to be unnecessarily delayed; therefore, it would be proper for a minister to baptize the child of members of another church where those members find it impossible or impracticable to return to their home church due to an occupational assignment (military, business, etc.). THE LORD S SUPPER 1. On the night of His betrayal, at the Passover meal, Christ instituted the sacrament of the Lord s Supper. He instructed the church to celebrate this gospel drama until His return. The purpose of the supper is to help us remember Christ s sacrificial death, to remind His children of all the benefits that have accrued to us because of it, to spiritually nourish us, and to provide communion with Him and each other in anticipation of His return. In the Lord s 7-5

6 Supper, those who are Christ s spiritually feed on Him and are strengthened in their faith (I Corinthians 11:23-27; John 6:48-58). 2. In the Lord s Supper we commemorate Christ s death. Christ is present spiritually and in no way is He present physically: The Roman Church s doctrine of trans-substantiation, which teaches that God transforms the common elements of bread and wine into the actual body and blood of Christ and then offers His body as a sacrifice on the church s altar is an error of the most serious nature. They believe that The mass is the same sacrifice as the sacrifice of the cross, because in the mass the victim is the same, and the principal priest is the same, Jesus Christ. Rome s dogma asserts that as long as sinners continue to sin, Christ s sacrifice must be repeated to accomplish their redemption. The scriptures are clear, however, that Jesus offered Himself up once to pay for the sins of His people. Christ s redemptive work is complete (Hebrews 7:27, 10:14; John 19:30). The Lutheran doctrine of con substantiation also falls short of the scriptural teaching. The Lutherans teach that the physical substance of Christ s body is present at the supper in, with, and under the bread and wine. This view undermines the humanity nature of Christ by demanding that He be omnipresent in His human nature. Christ is physically present in heaven with the Father (John 16:7,28), and only as to His deity is He omnipresent. 3. Great care should be exercised by those who partake of the sacraments. Paul says that the guilt of those who participate in an unworthy manner is to be considered tantamount to the guilt of Jesus crucifiers. The Lord s Supper is only for those who have examined themselves in preparation. Covenant children who have not publicly professed faith and are unable or inadequately trained to properly prepare themselves are excluded from the sacraments for the fear that they might eat and drink judgment unto themselves. while the servers of the Supper need not require credentials of those who wish to partake, they should fence the table by faithfully admonishing the congregants that abuse of this holy ordinance is looked on seriously by its founder, and some who participated improperly have become weak, sick, and even died (I Corinthians 11:28-34). 4. Proper examination in preparation for the Lord s Supper should include confession of our sins; reconciliation with those whom we are guilty of sinning against; a reviewing of the state of our faith, repentance, love for God and one another; and scriptural meditation and prayer. During the Lord s Supper we ought to meditate on the eternal counsel of God to enact the plan of our salvation, the accomplishing of our salvation through the birth, life, death, resurrection, and ascension of our savior, and its application to us by the Holy Spirit. We ought to particularly sorrow for our sins, renew our appetite for righteousness, and become convinced anew that we are the recipients of the love and grace of God. 7-6

7 ASSIGNMENT 1. Read The Essential Truths of the Christian Faith (Sproul), Sections Read The Westminster Confession of Faith, Chapters Read Baptism. (White booklet, Francis Shaeffer) CHAPTER XXVII - OF THE SACRAMENTS 1. What can we learn about the sacraments from this section of the Confession? (Paragraph 1) a. Their origin? b. Their nature? c. Their design or purpose? 2. On what does the efficacy of a sacrament depend? (Paragraph 3) 3. What are the Catholic s sacraments? CHAPTER XXVIII - OF BAPTISM 1. What does baptism signify? (Paragraph 1) 2. What constitutes a legitimate baptism? (Paragraph 2) 3. What does a Confession teach to be the proper mode (or method) of baptism? Why? (Paragraph 3) 4. Who are the proper subjects of baptism? (Paragraph 4) 5. Can a person be re-baptized? If so, when? (Paragraph 7) 7-7

8 CHAPTER XXIX - OF THE LORD S SUPPER 1. Why did Christ institute this sacrament? What are the reasons given as to why we are to observe it? (Paragraph 1) 2. What do these sections teach about the administration of the sacrament? (Paragraphs 3 & 4) 3. In what way is Christ present in the Lord s Supper? (Paragraphs 2, 5-7) 4. What is required of Christians with respect to the proper partaking of this sacrament? (Paragraphs 7 & 8) Before partaking? 7-8