Confirming Our Faith Book

Confirming Our Faith
Confirming Our Faith

A Reformed Covenantal
Theology of the Sacraments
Kenneth Gary Talbot, Ph.D.
Draper, Virginia
Confirming Our Faith: A Reformed Covenantal Theology of the Sacraments
Copyright © 2009 by Kenneth Gary Talbot, Ph.D.
Apologetics Group Media

www.ApologeticsGroup.com
A Division of NiceneCouncil.com
ISBN 0-9778516-6-4
All rights reserved. No part of this book may be reproduced in any form
or by any means, except for brief quotations for the purpose of review,
comment, or scholarship, without written permission from the publisher.
Printed in the United States of America
Cover Art: Trinitas Production Company
Scripture taken from the New King James Version®. Copyright © 1982
by Thomas Nelson, Inc. Used by permission. All rights reserved.
This book is dedicated to the memory of
Gordon Clark Darden
November 7, 2006
ENDORSEMENTS
“It is sadly true that most people don’t understand what they say they
believe. This is even more true when it comes to the sacraments of
baptism and the Lord’s Supper. Even fewer can articulate their beliefs.
And that is why this book is a must read for laymen, students, and
pastors — and especially for new church members and communicants. It
is a concise and precise introduction to the doctrines the Presbyterian
Church has held for centuries. And it further clarifies what the Westmin-
ster Confession of Faith teaches on these subjects.”
Dr. Don Kistler

President, The Northampton Press
Confirming Our Faith is a wonderful reminder of biblical and

Westminsterian Theology concerning the basics of the Christian faith. As
such it enables the believer to walk with Christ in understanding his mini-
stry to them in Baptism and the Lord’s Supper. The professing Reformed
church would do well to be instructed and catechized by Dr. Talbot’s
treatment of the Westminster Standards on these issues. He has made
extremely important principles simple to understand, and reminds us on
how vital a biblical and historical understanding is concerning the
application of Christ’s work to the believer in the sacraments.
Dr. C. Matthew McMahon

A Puritan’s Mind
TABLE OF CONTENTS
Acknowledgments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi
Foreword, by Reid A. Ferguson . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii
Introduction, by Carl Bogue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv
1. Introduction to Sacramental Theology . . . . . . . . . . . . . . . . . . . . . . 1

Questions for Study
2. The Covenant and its Promises . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

Definition of a Covenant
The Covenant of Life
The Covenant of Grace
Questions for Study
3. The Church in Reformed Theology . . . . . . . . . . . . . . . . . . . . . . . . 17

Covenant Manifestation of the Church
Clarifying the Issues
Questions for Study
4. The Preaching of the Word and the Sacraments .. . . . . . . . . . . . . 27

The Oracles of God
The Ministry in Reformed Ecclesiology
Word and Sacrament in Reformed Worship
Questions for Study
5. The History and Definition of the Sacraments . . . . . . . . . . . . . . . 39

The History of the Term “Sacrament”
The Definition of a Sacrament
Questions for Study
6. The Divine Institution of the Sacraments . . . . . . . . . . . . . . . . . . . 45

Old Testament Sacraments
New Testament Sacraments
Questions for Study
7. The Purpose and Use of the Sacraments . . . . . . . . . . . . . . . . . . . . 57
Sacraments Represent Christ and His Benefits
Sacraments Confirm our Interest in Christ
Sacraments Separate Us from the World
Questions for Study
8. The Efficacy of the Sacraments . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

The Sacrament as a Sign
The Sacrament as a Seal
Questions for Study
9. The Qualifications for Baptism . . . . . . . . . . . . . . . . . . . . . . . . . . 71

Recipients of Baptism
The Covenant Family
The Efficacy of Baptism
Questions for Study
10. The Qualifications for the Lord’s Supper . . . . . . . . . . . . . . . . . . 83

The Nature and Essence of the Lord’s Supper
Coming to the Lord’s Supper
Administering the Lord’s Supper
Children and the Lord’s Supper
The Frequency of the Lord’s Supper
Questions for Study
Appendix: Select Statements from the Westminster Standards . . . 103

The Confession of Faith
The Larger Catechism
The Shorter Catechism
ACKNOWLEDGMENTS
I want to express my appreciation to those who have contributed to
this work through comments, recommendations, and editing suggestions.
A special recognition and thanks is given to Dr. Randall Talbot (my
brother and best friend), who oversaw the editing work and continued to
be an encouragement to me in this project.
Thanks also must be given to Dr. Bill Higgins, Rev. Reed Best, Mr.
Dave Darden, Mrs. Ann Childress, and Rev. Todd Ruddell, who gave
countless suggestions and contributed to the editing. Special thanks
needs to be given to Dr. Kenneth Gentry for his final editing work to
ensure that this book was properly prepared for publication.
Finally, I want to express a personal debt of gratitude to Dr. Gary
Crampton, my colleague in theology, philosophy, ministry, and one of the
best friends I have had the privilege to know for over twenty-five years.
Dr. Crampton is a man of integrity and is an outstanding theologian and
apologist in the Christian Church today. He has been a constant source
of encouragement to me throughout my ministry.
FOREWORD
Why would I, as a confessed Baptist minister, want to recommend
reading Presbyterian theologian Dr. Kenneth Talbot’s “Confirming Our
Faith”? The answers are not hard to provide.
First, too much confusion exists between paedo and credo-Baptist
Christians on the issue of the sacraments. Misinformation and disinforma-
tion often lock us into unfruitful and sometimes, most grievously,
uncharitable conflict. Neither Dr. Talbot nor I, however, care to erase
genuine distinctives. Instead this work offers a lucid, reverent, edifying
and myth-destroying presentation of what is taught in the Westminster
Standards on these two vital “means of grace.” (Read the book before you
throw stones at me for using that last phrase — means of grace.)
Second, because even in the paedo-baptistic branches of the Lord’s
Body, the role and meaning of covenant baptism is often poorly
understood, articulated, entered into, and defended. Yet if we are going
to debate the issues, we should strive to understand them. Dr. Talbot’s
work assists us in clarifying the issues.
Third, because it is often the case (in my experience) that the
majesty, mystery, and wonder of the Lord’s Table is lost in a tradition
that virtually tacks it on at the end of a worship service. The Lord’s
Supper, however, should be given a more prominent and important role,
as vital to the life of the Church and its true spiritual members.
Fourth, because a simple but all so important distinction between the
concepts of “benefits” versus “privileges” (just read it and you’ll find out)
could not only kick the stuffing out of an army of straw men, it could free
us up to love one another more tangibly, really, and visibly — even across
some historically electrified lines.
Fifth, because Dr. Talbot loves the Church, both visible and invisible,
his heart yearns for its members to share its common life truthfully,
faithfully, passionately and joyfully. This love comes out in his earnest
defense of the sacraments within.
We have three biblically identified enemies: The world, the flesh, and
the Devil. Books like this will let us join arms in waging the battle on
their soil, rather than taking potshots at one another across the aisle in
God’s house. It is my prayer that this book will have a major influence far
and wide among the Christian Church.
xiv Confirming Our Faith
I did find one curious omission however. There is not a single word
of anti-credo Baptist rhetoric anywhere to be found. Not one. That may
speak even more loudly than the text itself.
Please read it.
Rev. Reid A. Ferguson

Pastor, Evangelical Church of Fairport
Rochester, N.Y.
INTRODUCTION
The work that follows is essentially a study in sacramental theology,
specifically Reformed sacramental theology. The questions are almost
automatic in the average mind: “Who would bother reading it, and why
would someone invest in carefully researching and writing such a book?”
While sacraments are “traditionally” important in the Reformed churches,
it is also true that they are almost a matter of indifference in the minds
of most evangelicals. The sad reality is that were it not for some serious
gospel-corrupting errors closely connected with mistaken and unbiblical
views of the efficacy of the sacraments there would be even less interest
in a book such as this.
Historically, however, precise and accurate sacramental theology was
anything but a matter of indifference. In the Reformation of the Sixteenth
Century one might even say holding out for precision on the sacramental
understanding was the sole doctrinal area which precluded a united
ecumenical front in reclaiming the world for biblical Christianity.
Luther, Calvin, and Zwingli were united in opposing Rome’s errors
which placed the efficacy of the sacraments in the external rites and
carnal elements independent of saving faith graciously given by God.
Early attempts for a united church as a result of the Reformation resulted
in great progress on all doctrinal fronts — except in the area of the
sacraments, and especially the Lord’s Supper. Luther and Zwingli sought
agreement. Luther worked on fifteen articles of agreement; but no
agreement could be reached on the Lord’s Supper. Bucer in Strasbourg
and Calvin and Beza in Geneva labored strenuously to overcome these
disagreements, which stood in the way of Reformation unity. Unity
became impossible when convictions on sacramental theology could not
be compromised. It was that important. There has been no equivalent
discussion of sacramental theology since the Reformation era. Ecumenical
concerns have trumped zeal for sacramental purity.
Today few understand what is at stake, and discussion of these
matters generates little interest. And yet, while recent history witnessed
a resurgence of Reformation theology, as well as serious debates on
doctrinal and confessional integrity, the ignorance of sacramental
theology became the weak link through which an all out assault emerged
on the biblical and Reformed doctrines of federal theology, the covenant
xvi Confirming Our Faith
of grace, alien righteousness and imputation of that righteousness, and

the comforting and assured grace that comes via justification by faith
alone. If a new examination of the sacraments is not called for in its own
right, surely it is vital to the current debates between historic federal
theology and the new threat called the “Federal Vision.”
Confirming Our Faith is not a critique of the current battles, but it is
surely foundational to understanding the battle. Thus it is in one sense
a remedial work. It will ground our children and arm the mature believer
to evaluate the threats to the Gospel that often arise from within the
visible church itself. In setting forth the Reformed view of the sacra-
ments, Dr. Talbot has taken us back to first principles — the Bible — and
the Westminster Standards as an accurate reflection of biblical teaching.
Not novelty, but the historic teaching of the church of Jesus Christ is
clearly apparent in this work.
A particular benefit of Confirming Our Faith is that it introduces the
reader to key doctrines in addition to the sacraments themselves. The
reason for this is that the sacraments do not stand alone. Doctrines of
covenant salvation, the visible and invisible church, and the Word of God
functioning in church life provide a framework essential to the sacra-
ments. Sacramental theology, on the other hand, when properly
understood, reinforces the broader system of doctrine.
Sometimes novelty in the world is but reviving old errors. Thus
“wisdom” tells us there is nothing new under the sun. It is also true that
old error simply finds new times and new victims. Dr. Talbot provides us
a fresh and clear response to the current battles. The sacraments serve
as a linchpin to orthodox theology, and orthodox theology is the
essential environment for sound sacramental theology.
What is needed and what the author provides is Federal Theology,
not “Federal Vision.” The “vision” is found not in the current fads of
sacerdotalism but in the infallible Word.
Rev. Carl W. Bogue, Th.D.

Retired minister
Presbyterian Church in America
1
INTRODUCTION TO
SACRAMENTAL THEOLOGY
“The Eucharist is the communion of the body and blood of the Lord. As
St. Paul explains, it ought to be taken in order that we might abide and
live more fully in Christ and he might live and abide more fully in us.”
(John Calvin)
We are living in an age of theological crisis wherein the biblical

teachings concerning the historic practices of baptism and the Lord’s
Supper have lost their Reformed theological moorings. There have been
two noticeable movements away from the confessional understanding of
these sacraments. The first was a shift from viewing a sacrament as a
means of grace toward a more minimalist “memorial” position. By
“memorial” I mean that the two sacraments of baptism and the Lord’s
Supper are viewed as only “reminders” of and “thankfulness” for the
work of Christ, rather than encompassing their essential nature as a
means of grace. The second movement has been toward an elevation of
the sacraments to the point where they are considered the instruments
by which our redemption is achieved.1
Being briefly introduced to the crisis that faces the church in its
understanding of the sacraments, the reader will find that this serves as
the backdrop for many of the points discussed throughout this study,
even though they may not be specifically referenced.
It is my purpose to present the biblical and theological understanding
of the sacramental teaching of the Divines (clergy) who wrote the
Westminster Confession of Faith (WCF), and the Larger (LC) and Shorter
Catechisms (SC). These standards have historically allowed the Presbyte-
1
This latter movement is a return to the medieval concept of sacerdotalism,
where salvation is infused by participation in the sacraments themselves. This has
been accomplished by creating a new paradigm (pattern) in soteriological
(salvation) teaching.
2 Confirming Our Faith
rian Church to maintain a Reformed theology true to the doctrines

developed out of the Reformation of the Sixteenth Century. While I will
certainly include some polemic (argumentation on controversial issues
related to this topic), most of this study will be dedicated to a teaching
based on the Westminster Standards that can easily be grasped by the
layman.
Let me begin by stating that a sacrament is only an effectual “means
of grace” when it is properly understood by a believer. Such an under-
standing arises when a Christian believes by faith that when he or she
participates in the sacraments the spiritual reality of Christ and all his
saving benefits or graces are conveyed through the divine work of the
Holy Spirit. All other views fail to convey the true biblical teaching about
the place, purpose, and right use of the sacraments that Christ has given
to his Church.
In this context we should understand that the Westminster Divines
only deal with the sacraments in terms of their intended benefit to the
believer, for without that “thing which is signified” a sacrament provides
only “visible elements” which convey no meaning or spiritual reality to
the participant. The individual who will benefit from the sacraments as
a means of grace must have been transformed by the Spirit of God,
because it is only the believer who may receive the benefits promised
through participation in the sacraments as a “worthy receiver.” Thus, the
Divines never taught that any benefits exist in the sacraments for the
unregenerate receiver; rather they wrote only concerning those who, by
the regenerating work of the Holy Spirit, have partaken of Christ by grace
through faith. The reason is quite simple; there is no benefit in participa-
tion to those who have not yet been “born again” by the Spirit of God. 2
We must understand, too, that believing alone is not all that is
required in order to receive the benefits promised. I will explain this in
greater detail in a later chapter. While I shall consider the sacrament of
baptism, a greater part of this study will examine the sacrament of the
Lord’s Supper.
Questions for Study

1. What are the two movements away from a Reformed biblical
understanding of the sacraments?
2
I will have much more to say on this topic later in this book when I deal with
the covenant as it relates to baptism and the Lord’s Supper.
Introduction to Sacramental Theology 3
2. In which Reformed document do we find what the Presbyterian

Church has historically believed concerning the sacraments and
why?
3. What is your understanding of a sacrament?
4. What is your understanding of baptism?
5. What is your understanding of the Lord’s Supper?

2
THE COVENANT AND ITS PROMISES
“I therefore conclude, that the promises made to Christ as Mediator, are

principally sealed to him by the Sacraments; Christ indeed obtained
these in virtue of his merits, or to speak with Paul, because he fulfilled
the righteousness of the law; yet in themselves, as they relate to
believers, they are the promises of the covenant of grace.”
(Herman W itsius)
According to the Westminster Divines, the sacraments are “holy signs

and seals of the covenant of grace.” In this chapter we will address the
doctrine of God’s covenant of grace. The Bible teaches us that all
mankind has fallen under the just condemnation of God because of
Adam’s original transgression in the Garden of Eden (Rom. 5:12–21).
Man’s relationship with God has been breached by a legal violation; that
is, he disobeyed God’s commandment, and as a result, he is without any
ability to reposition himself into a right relationship with God. This is
explained in detail in WCF 6:1–4.
Our first parents, being seduced by the subtlety and temptation of

Satan, sinned in eating the forbidden fruit. This their sin God was
pleased, according to His wise and holy counsel, to permit, having
purposed to order it to His only glory.
By this sin they fell from their original righteousness and communion
with God, and so became dead in sin, and wholly defiled in all the
faculties and parts of soul and body.
They being the root of all mankind, the guilt of this sin was imputed,
and the same death in sin and corrupted nature conveyed, to all their
posterity descending from them by ordinary generation.
From this original corruption, whereby we are utterly indisposed,

disabled and made opposite to all good, and wholly inclined to all evil,
do proceed all actual transgressions.
The Confession mirrors the teaching of Scripture where the Apostle

Paul states that Adam’s transgression condemned all mankind. In Romans
3:9–18 Paul expresses the essential nature of this state of condemnation:
What then? Are we better than they? Not at all. For we have
previously charged both Jews and Greeks that they are all under sin.
As it is written: “There is none righteous, no, not one; There is none
who understands; There is none who seeks after God. They have all
turned aside; They have together become unprofitable; There is
none who does good, no, not one.” “Their throat is an open tomb;
With their tongues they have practiced deceit”; “The poison of asps
is under their lips”; “Whose mouth is full of cursing and bitterness.”
“Their feet are swift to shed blood; Destruction and misery are in
their ways; And the way of peace they have not known.” “There is
no fear of God before their eyes.”
In Romans 3:23 Paul concludes that “all have sinned and fall short of the
glory of God.” This is “the distance between God and the creature”
spoken of in the WCF 7:1. It is for this reason that God, of necessity,
condescended in order to save man, and that salvation is expressed “by
way of a covenant.”
Definition of a Covenant
What then is a covenant? The term “covenant” is not defined in the
Westminster Standards per se, unless we take it from the context of its
first usage. In that case it would be a unilateral act by a sovereign God
with the specific intent to save man by means of a pledge, oath, or
promise. This would also be the meaning of a “voluntary condescension
on God’s part.”
Throughout the history of the Reformed Church the covenant has
been defined in many ways: (1) an agreement in blood, (2) friendship, (3)
agreement, (4) a compact, or (5) a contract. Taking these together we can
say that a covenant is an act by which God binds himself, in that he
swears or vows according to his own nature, that he will provide all the
means necessary for the salvation of his chosen people. In that way the
elect are bound to be saved. St. Paul writes in Hebrews 6:13: “For when
The Covenant and Its Promises 7
God made a promise to Abraham, because He could swear by no one

greater, He swore by Himself.” This covenant in its origin was established
before the foundation of the world when the Triune God determined the
way of salvation. Historically, this phase of the covenant has been called
the “Covenant of Redemption,” because it theologically reflects the sole
purpose of God in salvation.
The Westminster Divines, however, did not use this theological
designation. Rather, they believed that the covenant of grace was one
covenant, both historical and supra-historical, and that the covenant of
grace should not be divided into two distinct covenants. In Question 31
of the Larger Catechism, the Divines defined the totality of the doctrine
of the covenant as the “covenant of grace.” They wrote: “The covenant
of grace was made with Christ as the second Adam, and in Him with all
the elect as His seed.”
The Apostle Paul expressed the essence and nature of this covenant
and its purpose in Ephesians 1:3–14:
Blessed be the God and Father of our Lord Jesus Christ, who has
blessed us with every spiritual blessing in the heavenly places in
Christ, just as He chose us in Him before the foundation of the
world, that we should be holy and without blame before Him in
love, having predestined us to adoption as sons by Jesus Christ to
Himself, according to the good pleasure of His will, to the praise of
the glory of His grace, by which He made us accepted in the
Beloved. In Him we have redemption through His blood, the
forgiveness of sins, according to the riches of His grace which He
made to abound toward us in all wisdom and prudence, having
made known to us the mystery of His will, according to His good
pleasure which He purposed in Himself, that in the dispensation of
the fullness of the times He might gather together in one all things
in Christ, both which are in heaven and which are on earth — in
Him. In Him also we have obtained an inheritance, being predes-
tined according to the purpose of Him who works all things
according to the counsel of His will, that we who first trusted in
Christ should be to the praise of His glory. In Him you also trusted,
after you heard the word of truth, the gospel of your salvation; in
whom also, having believed, you were sealed with the Holy Spirit of
promise, who is the guarantee of our inheritance until the redemp-
tion of the purchased possession, to the praise of His glory.
Notice that in verse three we see the “Father” (God the Father),
“Christ” (God the Son) and the “Holy Spirit” (God the Holy Spirit). When
the Apostle writes “every spiritual blessing,” who is he identifying in this
covenant? It is none other than the entire Trinity. The Father chose a
people for whom Christ was to die, that their transgressions would be
imputed to him and his righteousness would be imputed to them. This
redemption was to be applied by the work of the Holy Spirit; therefore,
they were sealed in Christ while they await their eternal inheritance. This
inner Trinitarian covenant is clearly stated, as is the joint work of the
Triune God in salvation.
Thus, we see that the God’s gracious covenant was established before
the foundation of the world, and would come into existence after the act
of creation. It would be progressively revealed throughout the Scriptures
in various covenantal administrations: the Adamic, Noahaic, Abrahamic,
Davidic, and culminating with the coming of Christ, the New Covenant.
This historical process is properly called the covenant of grace.
The Covenant of Life

After the work of creation God established a first covenant, com-
monly called the “Covenant of Works” or, as it is expressed in the Larger
Catechism, the “Covenant of Life.” In WCF 7:2 we read: “The first
covenant made with man was a covenant of works, wherein life was
promised to Adam, and in him to his posterity, upon the condition of
perfect and personal obedience.” This covenant was made after the act
of creation. It is found in Genesis 2:17 which states: “but of the tree of
the knowledge of good and evil you shall not eat, for in the day that you
eat of it you shall surely die.”
Furthermore, to confirm this interpretation St. Paul wrote in
Galatians 3:10 that: “For as many as are of the works of the law are under
the curse; for it is written, ‘Cursed is everyone who does not continue in
all things which are written in the book of the law, to do them.’” Adam
was placed in the garden under a probationary requirement. The term
“works,” as used by the Westminster Divines, in no way implies a type of
redemption by human merit. We may discern this on the basis of two
considerations.
First, Adam had not yet sinned and therefore did not need redemp-
tion. Second, while the covenant is “gracious” in its very nature, it was
not a covenant of grace. Adam was not working to merit salvation and
therefore eternal life. Yet in his state of innocence he was required to
obey God’s commandment not to eat of the tree of the knowledge of

good and evil. Adam was created in God’s image as a rational and moral
being. God’s Law was written in his constitutional nature. Adam would
remain in this state of innocence forever upon fulfilling the probationary
requirement of obeying God.
It is for this reason that this covenant was also called a “covenant of
life” in Larger Catechism 20:
The providence of God toward man in the estate in which he was

created, was the placing him in paradise, appointing him to dress it,
giving him liberty to eat of the fruit of the earth; putting the
creatures under his dominion, and ordaining marriage for his help;
affording him communion with himself; instituting the Sabbath;
entering into a covenant of life with him, upon the condition of
personal, perfect, and perpetual obedience; of which the tree of life
was a pledge; and forbidding to eat of the tree of the knowledge of
good and evil, upon the pain of death.
Carefully note that the Divines state that God entered “into a covenant
of life with him, upon the condition of personal, perfect and perpetual
obedience.” This first covenant was a type of the redemptive covenant
that would be applied by God after the fall of Adam into his and our state
of condemnation.
In Romans 5:12–21 the Apostle Paul mentions this redemptive type,
wherein he states the doctrine of the first and second Adam:
Therefore, just as through one man sin entered the world, and
death through sin, and thus death spread to all men, because all
sinned — (For until the law sin was in the world, but sin is not
imputed when there is no law. Nevertheless death reigned from
Adam to Moses, even over those who had not sinned according to
the likeness of the transgression of Adam, who is a type of Him who
was to come. But the free gift is not like the offense. For if by the
one man’s offense many died, much more the grace of God and the
gift by the grace of the one Man, Jesus Christ, abounded to many.
And the gift is not like that which came through the one who
sinned. For the judgment which came from one offense resulted in
condemnation, but the free gift which came from many offenses
resulted in justification. For if by the one man’s offense death
reigned through the one, much more those who receive abundance
of grace and of the gift of righteousness will reign in life through

the One, Jesus Christ.) Therefore, as through one man’s offense
judgment came to all men, resulting in condemnation, even so
through one Man’s righteous act the free gift came to all men,
resulting in justification of life. For as by one man’s disobedience
many were made sinners, so also by one Man’s obedience many will
be made righteous. Moreover the law entered that the offense
might abound. But where sin abounded, grace abounded much
more, so that as sin reigned in death, even so grace might reign
through righteousness to eternal life through Jesus Christ our Lord.
The Covenant of Grace

Adam failed the test and violated the probationary requirements
whereby he could have maintained life permanently in his original state.
Now as a result of Adam’s disobedience, God instituted a second
covenant, called the “covenant of grace,” wherein the implementation
and application of redemption would take place. In WCF 7:3 we read:
Man by his fall having made himself incapable of life by that

covenant, the Lord was pleased to make a second, commonly called
the covenant of grace; wherein He freely offereth unto sinners life
and salvation by Jesus Christ, requiring of them faith in Him that
they may be saved, and promising to give unto all those that are
ordained unto life His Holy Spirit, to make them willing and able to
believe.
As a result of Adam’s transgression, he and all his posterity fell under

God’s condemnation in failing to keep the commandment (Law) of God.
Therefore, God brings salvation to man by an act of his free sovereign
grace. It is in this covenant (commonly called the covenant of grace) that
the sacraments are called both “signs and seals.”
We must understand that the covenant of grace is both supra-
historical (also known as the Covenant of Redemption) and historical. It
is a redemptive covenant that has been pledged by the Triune God before
the foundation of the world and implemented in time and space after
creation and man’s fall into sin. This covenant centers in the redemptive
work of Jesus Christ. We find this covenant taught throughout the
Scriptures. As it appears in the Old Testament, it is generally referred to
as the administration of the law (WCF 7:5) and in the New Testament it
is referred to as the administration or the time of the “gospel” (WCF 7:6).
Now, we will see that the covenant of grace is defined in terms of a

testament (another term for covenant) in WCF 7:4:
This covenant of grace is frequently set forth in Scripture by the

name of a Testament, in reference to the death of Jesus Christ the
Testator, and to the everlasting inheritance, with all things belong-
ing unto it, therein bequeathed.
The use of this terminology is consistent with that of a “last will and
testament” which is written prior to one’s death, though it is only
fulfilled at the time of the death of the individual. Therefore, all that is
pledged to those whose names are written in the document receive their
inheritance and all things that are promised with it upon the death of the
testator. This is why we call the covenant of grace “unilateral.” It is a
covenant in which those who are bequeathed (the elect) are passive in
receiving the promised inheritance (forgiveness of sin and eternal life).
It is a sovereign act of grace, that is, it entails forgiveness or pardoning
of sin and granting eternal life apart from any merit in the recipients. It
only comes by the merits of the Testator who fulfills the requirements
which come to pass by his death.
Let us remember that this is what was promised in the Covenant of
Redemption. Those who receive the promise are in this respect, passive
regarding the fulfillment and application of this covenant. It is a covenant
made by and fulfilled by God. As a result of Adam’s transgression, all men
are condemned in him (original sin), and are incapable of entering into
any relationship with God. Thus, man has legally alienated himself from
God because he is a violator of his law (the first covenant) so that he
cannot meet the demands of God’s justice. Consequently, he stands
under God’s condemnation and wrath. Therefore, the only means of
redemption for man must come from outside of man himself. This is
exactly what God has done in predetermining the salvation of his elect in
Christ Jesus. He is the Testator of this covenant, which was made in
eternity (supra-historical) and realized in time and space (historical). The
Larger Catechism teaches this great and glorious truth of grace in this
way:
Q. 30: Doth God leave all mankind to perish in the estate of sin and
misery? A. God doth not leave all men to perish in the estate of sin
and misery, into which they fell by the breach of the first covenant,
commonly called the Covenant of Works; but of his mere love and
mercy delivereth his elect out of it, and bringeth them into an
estate of salvation by the second covenant, commonly called the
covenant of grace.
Q. 31: With whom was the covenant of grace made? A. The

covenant of grace was made with Christ as the second Adam, and in
him with all the elect as his seed.
We must pay very close attention to what is being taught in

questions 30 and 31 of the Larger Catechism. As a result of Adam’s failure
to keep his first estate in the covenant of life or works, God in Divine love
and mercy delivers his chosen people out of the condemnation which
resulted from the original transgression. This second covenant, the
covenant of grace, was made with Christ who fulfilled the requirements
of the first covenant, by doing the Father’s will by living in perfect
obedience, thereby becoming the perfect sacrifice for their sins. This is
the reason why Christ is called the second Adam. Let us carefully consider
that this covenant of grace is not made directly to the elect, but rather,
indirectly to them through Christ, the second Adam. This is what we call
“federal theology” because it is Christ who represents the elect in the
Covenant of Redemption, in which He takes upon himself the form of
man, becoming the God-man, so that in his death He is our penal
substitute. In Galatians 3:14–17 the Apostle Paul writes:
Christ has redeemed us from the curse of the law, having become
a curse for us (for it is written, “Cursed is everyone who hangs on a
tree”), that the blessing of Abraham might come upon the Gentiles
in Christ Jesus, that we might receive the promise of the Spirit
through faith. Brethren, I speak in the manner of men: though it is
only a man’s covenant, yet if it is confirmed, no one annuls or adds
to it. Now to Abraham and his Seed were the promises made. He
does not say, “And to seeds,” as of many, but as of one, “And to
your Seed,” who is Christ. And this I say, that the law, which was
four hundred and thirty years later, cannot annul the covenant that
was confirmed before by God in Christ, that it should make the
promise of no effect.
In this passage, the Apostle’s interpretation of the covenant of grace,

as fulfilled in Christ, is vitally important and the Westminster Divines
correctly understood it. Christ, by his death, redeems us from the curse
of the law (the first covenant) in order that we (the elect) might receive
the promise. The promise contained in the covenant of grace, as
expressed to Abraham, is being renewed and sealed by the Spirit, who
applies Christ’s atoning work through faith. Here the Apostle Paul is
saying that faith is the instrument, not the substance of salvation. Christ
is the substance! Faith which is given to us by the Spirit’s regenerating
work is the instrument wherein forgiveness of sin and eternal life are
applied. Moreover, the covenant of grace was made with Christ. This is
why it is crucial to understand that all the benefits of the covenant, in our
salvation and spiritual development, are directly given in Christ to his
elect, who receive them by faith. Without faith, no benefits of Christ will
be applied to the elect. Receiving of Christ by faith brings all other saving
graces to us. The Larger Catechism states it this way:
Q 32: How is the grace of God manifested in the second covenant?

A: The grace of God is manifested in the second covenant, in that he
freely provideth and offereth to sinners a Mediator, and life and
salvation by him; and requiring faith as the condition to interest
them in him, promiseth and giveth his Holy Spirit to all his elect, to
work in them that faith, with all other saving graces; and to enable
them unto all holy obedience, as the evidence of the truth of their
faith and thankfulness to God, and as the way which he hath
appointed them to salvation.
Jesus Christ is the only Mediator between God and man, and the way
in which God creates an interest in us to look to Christ for salvation is by
giving the Holy Spirit, who was promised in the covenant from before the
foundation of the world. It is the Holy Spirit who renews the sinner,
giving him the gift of faith (justification), along with all other saving
graces such as repentance, adoption, and sanctification. When the
Westminster Divines used the term “condition” they do not mean that
faith is a work of the sinner, but faith is the stipulation requirement
without which no sinner can be saved. In addition, that stipulation or
requirement is supplied by God through the Spirit’s regenerating work.
The Apostle Paul expresses this principle in Ephesians 2:8–10, stating:
For by grace you have been saved through faith, and that not of
yourselves; it is the gift of God, not of works, lest anyone should
boast. For we are His workmanship, created in Christ Jesus for good
works, which God prepared beforehand that we should walk in

them.
Finally, the Westminster Divines conclude their chapter on the

covenants by teaching, that the covenant, under the new administration
(New Testament) is represented by two ordinances. These are given for
our benefit in salvation and confirmation of forgiveness of sin and eternal
life. In WCF 7:7 they state:
the ordinances in which this covenant is dispensed (administered)

are the preaching of the Word, and the administration of the
sacraments of baptism and the Lord’s Supper: which, though fewer
in number, and administered with more simplicity, and less outward
glory, yet, in them, it is held forth in more fullness, evidence, and
spiritual efficacy, to all nations, both Jews and Gentiles; and is called
the New Testament. There are not therefore two covenants of
grace, differing in substance, but one and the same, under various
dispensations.
This covenant, having been completed in Christ, our Testator, now

by the Holy Spirit, dispenses the gospel through the preaching of the
Word and confirms our interests in Christ by the administration of the
sacraments of baptism and the Lord’s Supper. In the next Chapter we will
examine the doctrine of the Church before explaining these ordinances
of “preaching the Word” and administering “baptism” and the “Lord’s
Supper.”
Questions for Study
1. What did the Westminster Divines call the sacraments of the

Church?
2. Why can’t man position himself in a right relationship with God?
3. According to St. Paul in Romans chapter 3, who has sinned

against God, how did that happen, and what is the estate of
mankind as a result of this sin?
4. What is meant by the term covenant?

5. What is the Covenant of Redemption as it relates to the Trinity?
6. What is the Covenant of Works or Life?
7. What is the function of this Covenant of Works?
8. What is meant by the phrase “covenant of grace”?
9. Why is the covenant of grace unilateral in relationship to the

elect of God?
10. What is Federal Theology?
11. What is the “seed” referring to in the covenant God made with
Abraham and his “seed”?
12. What are the two sacraments of the church instituted by Christ
under the New Testament administration?
3
THE CHURCH IN REFORMED THEOLOGY
“The Church is the whole company and multitude of the faithful, as it is

partly in heaven and partly remains still upon earth: and as it agrees
plainly in unity of faith or true doctrine, and in the lawful partaking of
the sacraments: for it is not divided, but united and joined together as
it were in one house and fellowship.”
(Heinrich Bullinger)
Historically, the Church of Jesus Christ has been understood as

existing in both a physical and a spiritual form. This is over against the
teaching of the Roman Catholic Church which maintains that there is only
one true manifestation of the Church, that is, the visible Church. The
Reformed Church completely rejects that notion. Because if the Church
is visible only, then entrance into the Kingdom of God would be by
means of water baptism, which of necessity implies baptismal regenera-
tion. This false doctrine was rejected by the Reformers. This teaching is
called sacerdotal theology, that is, salvation though the sacraments. This
is allegedly accomplished by an infusion of grace at the time of baptism,
when water is applied to the individual. However, the Reformed Church
maintained a Scriptural ecclesiastical theology (visible and invisible
church) that was consistent with their doctrine of salvation by grace
which is duly represented in its teaching on the sacraments.
Covenant Manifestation of the Church

The Reformed Church in general and the Presbyterian Church in
particular, maintained that the Church of Jesus Christ, in keeping with its
covenantal teaching, had a dual manifestation. The Church of the
Covenant is both visible and invisible. The Westminster Divines ex-
pressed this position in WCF 25:
The Catholic or universal Church which is invisible, consists of the

whole number of the elect, that have been, are, or shall be gathered
into one, under Christ the Head thereof; and is the spouse, the
body, the fullness of Him that filleth all in all.
The visible Church, which is also catholic or universal under the

gospel (not confined to one nation as before under the law),
consists of all those throughout the world that profess the true
religion, and of their children; and is the kingdom of the Lord Jesus
Christ, the house and family of God, out of which there is no
ordinary possibility of salvation.
The Apostle Paul explained this teaching on the universal or invisible

church, made up of all true believers, to the Church at Ephesus where he
stated:
That in the dispensation of the fullness of times he might gather

together in one all things in Christ, both which are in heaven, and
which are on earth; even in him. (Ephesians 1:10)
Note very carefully that he says all those who are in heaven and on
earth are a part of the body of Christ. Those in heaven refer to those who
have passed from this life to the next and are with God awaiting the
gathering of all the saints at the appointed time. By the appointed time
St. Paul means at the end of history, which is, the consummation of all
believers in Christ at the physical second coming of Christ. Those who
have believed (past), who presently are believing (present), and those
who will come to believe (future) are all one in Christ Jesus, who is their
head, the Captain of their salvation. Without this doctrine of the invisible
church our theology would be seriously flawed.
First and foremost, if the way of membership into the church is only
visible, then it must be through baptism. If the church is that body of
Christ which is made up of all those who are members of the covenant,
it implies that covenant membership is by means of baptismal regenera-
tion. However, in keeping with the purity of covenantal thought, the
Divines argued that the covenant is manifested in a two-fold way: (1) the
invisible church and (2) the visible church. In the invisible church all those
who have believed the gospel are united with Christ on the basis of faith
alone. It is the spouse, the body and fullness of Christ. Its membership is
through the regenerating work of the Holy Spirit who gives us the faith
to believe the gospel of Jesus Christ. None but those who have “true
The Church in Reformed Theology 19
faith” can be a member of that form or manifestation of the “true

church.”
This is not the case with the visible church. It must be carefully noted
that the Westminster Divines state that the church is also manifested in
time and space (history) sometimes more or sometimes less visible. In
WCF 25:4 the Divines wrote:
This catholic church (universal — not confined to one nation or in

some particular time or age) hath been sometimes more, sometimes
less visible. And particular Churches, which are members thereof,
are more or less pure, according as the doctrine of the Gospel is
taught and embraced, ordinances administered, and public worship
performed more or less purely in them.
The Church has a visible manifestation, which at times is more visible and
sometimes less visible. Nevertheless, it does have a visible manifestation,
which represents the invisible Church on earth. By using the term
“visible” we are speaking of its having a physical presence history, that
is, a physical manifestation of that which is invisible.
This visible Church differs from the invisible in that: (1) The members
of the invisible Church are those who throughout all ages have been, are
or will be, true believers in Christ Jesus our Lord. Only those who have
truly believed the gospel of Christ, having been regenerated by the Holy
Spirit, are members of that church. (2) The members of the visible Church
consists of all those throughout the world that profess the true religion
and their children. The major difference between the visible and the
invisible Church is that the invisible Church is made up of “true believers”
only, while the visible church is made up of those who “profess the true
religion” along with their children.
We must carefully consider this difference. The visible Church may
have many who profess the “true religion” but do not actually “possess”
it. In other words, they have not been regenerated and transformed by
the Holy Spirit through faith by the grace of God. They have become
members of the visible Church, but are not members of the invisible
Church. There is a major difference between actually being a true believer
and merely professing the true religion. Included also in the membership
of the visible Church are the baptized children of those who profess the
true religion.
Clarifying the Issues

In order to make this clear distinction between the visible and
invisible Church, let us consider the Westminster Divines’ statements in
the Larger Catechism. In question 62 they ask: “What is the visible
church? Answer: The visible church is a society made up of all such as in
all ages and places of the world do profess the true religion, and of their
children.” Let us examine this more closely.
The visible Church is referred to as a “society.” A society consists of
those individuals who hold in common a profession, activity, and
interests. To this visible Church belong all who “profess” the true religion
along with their children. The privileges of membership in the visible
Church according to the Westminster Divines are given in question
number 63 (LC): “What are the special privileges of the visible church?
The visible church hath the privileges of being under God’s special care
and government; of being protected and preserved in all ages, notwith-
standing the opposition of all enemies; and of enjoying the communion
of saints, the ordinary means of salvation, and offers of grace by Christ
to all the members of it in the ministry of the Gospel, testifying, that
whosoever believes in him shall be saved, and excluding none that will
come unto him.”
First, note that the Divines do not maintain that there are benefits
(redemptively speaking) in belonging to the visible Church. This is
because all benefits are given in Christ redemptively and cannot be
conveyed by membership in the visible church. Second, the privileges are
extended to preserve those who are in the church by way of “true faith”
(providentially) and with the continual offer of salvation to those hearing
the Gospel, believing in, and coming to Christ. Consider this fact. The
Westminster Divines did not believe that all who were members of the
visible church were believers, meaning that they were in covenant from
a soteriological (salvation) perspective, including their children.
However, that is not the case with the invisible Church. The
Westminster Divines asked in question 64 of the Larger Catechism: “What
is the invisible church? Answer: The invisible church is the whole number
of the elect, that have been, are, or shall be gathered into one under
Christ the Head.” Unlike the visible Church, whose members are those
who profess the true religion with their children, the invisible Church
consists of the elect only. That is, the members of the invisible Church are
those who have, are, and will actually come to Christ through saving faith
as ordained by God from the foundation of the world, as St. Paul taught
in Ephesians 1:4.
Even more interesting is the difference in terminology employed,
when it comes to the invisible Church. In question 65, the Westminster
Divines speak of the “benefits” which belong to the members of the
invisible Church, whereas, the Divines only spoke of the “privileges” in
question 63 concerning membership in the visible Church. The Westmin-
ster Divines wrote concerning the benefits: “What special benefits do the
members of the invisible church enjoy by Christ? Answer: The members
of the invisible church by Christ, enjoy union and communion with him
in grace and glory.”
They also make another specific distinction between the membership
in the visible and invisible Church. They maintain that in the invisible
Church, its members “enjoy union and communion with Christ in grace.”
They do not write thus regarding membership in the visible church. The
reason is quite simple: There are many individuals who have joined the
visible Church through a profession of faith or baptism, but who have not
really entered into union and communion with Christ. Although they are
extended the “privileges” of the visible church, they can only receive the
benefits of union and communion with Christ through God’s saving grace
alone.
Further, it is also interesting that the Divines followed up question
65 on the “special benefits” of membership in the invisible Church with
question 66 which states: “What is that union which the elect have with
Christ? Answer: The union which the elect have with Christ is the work
of God’s grace, whereby they are spiritually and mystically, yet really and
inseparably, joined to Christ as their head and husband; which is done in
their effectual calling.” That which brings individuals into union and
communion with Christ is the Holy Spirit’s spiritual work in their effectual
calling unto Christ. Union and communion do not take place through the
“privileges,” but rather though the spiritual work of God in Christ by the
Holy Spirit.
Finally, notice the placement of this question in the Catechism. It
follows not after the questions regarding the visible Church, but those
regarding the invisible Church.
I have stated all of this to show that the Covenant of Grace which was
in Christ Jesus exists in a two-fold manner: the outward means of the
Covenant, the Church visible, and the inward or spiritual means of the
Covenant, the Church invisible. This is reflective of the nation of Israel in
the Old Testament. All who professed the religion of Israel along with
their children were members or citizens of the nation of Israel. This was
the outward manifestation of the Church under the old administration of
the Covenant. Those who were truly of Israel in a redemptive sense were
also a part of the “true church.”
Thus, one could be of Israel, as an outward membership of the
nation, yet without redemptive standing before God. In this way, those
who were members of the visible manifestation of Israel were members
of the Covenant with Abraham, because they were members of the visible
body that professed the true religion. However, they who were of “true
Israel” were not only members of visible Israel, but also members of the
invisible Church, the true Israel of God and therefore redeemed members
of the covenant of grace. The Apostle Paul speaks of this in Romans
9:6–13 wherein he explains the true nature of those who are the children
of God:
But it is not that the word of God has taken no effect. For they are
not all Israel who are of Israel, nor are they all children because they
are the seed of Abraham; but, “In Isaac your seed shall be called.”
That is, those who are the children of the flesh, these are not the
children of God; but the children of the promise are counted as the
seed. For this is the word of promise: “At this time I will come and
Sarah shall have a son.” And not only this, but when Rebecca also
had conceived by one man, even by our father Isaac (for the children
not yet being born, nor having done any good or evil, that the
purpose of God according to election might stand, not of works but
of Him who calls), it was said to her, “The older shall serve the
younger.” As it is written, “Jacob I have loved, but Esau I have
hated.”
Special consideration should be given to the fact that the Apostle

Paul states: “For they are not all Israel who are of Israel, nor are they all
children because they are the seed of Abraham… . That is, those who are
the children of the flesh, these are not the children of God; but the
children of the promise [“In Isaac your seed shall be called”] are counted
as the seed.” Here you see the Covenant in the old administration being
manifested in two ways, with those who genetically are a part of Israel,
because their parents are identified as those who profess the true
religion of Israel. This constitutes what we would call the visible
Covenant Church. Then, since not all members of the visible Covenant
Church are members of true Israel, they are not all partakers of salvation,
that is, the promise. Therefore, “they are not all Israel who are of Israel, [just
because] they [are] all children of the flesh, a seed of the linage of
Abraham, they are not the children of God, but the children are those
who are of the promise,” that is, the elect.
This dual manifestation is the same as in the new administration of
the Covenant. In the Old Testament, Israel as a nation is a type of the
visible Church in the New Testament. Thus, those who profess the true
religion along with their children are members of the visible Church, like
all those in the nation of Israel. However, those who are true Israel, those
who have come to Christ by faith through the work of the Holy Spirit,
that is, those who are the elect of God, they alone, are past, present, and
future members of the invisible Church. Membership in national Israel
was by circumcision (of the flesh), whereas to be a part of the member-
ship of “true Israel” was by circumcision of the heart. The Apostle Paul
makes this most clear in Romans 2:28–29, where he states: “For he is not
a Jew who is one outwardly, nor is circumcision that which is outward in
the flesh; but he is a Jew who is one inwardly; and circumcision is that of
the heart, in the Spirit, not in the letter; whose praise is not from men
but from God.”
The same is true in the New Testament. One can be a member of the
visible Church by water baptism, but to be a member of the invisible
Church (true Israel) requires baptism by the Holy Spirit. The Apostle Paul
wrote in Galatians 3:26–29: “For you are all sons of God through faith in
Christ Jesus. For as many of you as were baptized into Christ have put on
Christ. There is neither Jew nor Greek, there is neither slave nor free,
there is neither male nor female; for you are all one in Christ Jesus. And
if you are Christ’s, then you are Abraham’s seed, and heirs according to
the promise.”
The corollary is further demonstrated in Colossians 2:10–12: “In Him
you were also circumcised with the circumcision made without hands, by
putting off the body of the sins of the flesh, by the circumcision of Christ,
buried with Him in baptism, in which you also were raised with Him
through faith in the working of God, who raised Him from the dead.” The
baptism mentioned here is not the washing of the flesh, wherein the
result was being raised (from baptism) in faith. Rather, the comparison is
between circumcision and baptism as the spiritual work that comes
through Christ. What was true in the old administration of the Covenant
is true of the Covenant in the new administration. This is the doctrine of
the Church as held forth by the Reformers and in particular, by the

Divines of the Westminster Confession.
This understanding of the visible Church (the visible covenant of
grace), and the invisible Church (the invisible or spiritual covenant of
grace) is most important and necessary to guard against errant theology.
The flawed view of the Roman Catholic Church teaches that salvation is
received from the elements of the visible Church, either by baptism or
the Lord’s Supper, rather than through the Holy Spirit’s regenerating
work, which applies Christ to us. We are given faith to believe the
promise of God in Christ. This is what was meant by the Westminster
Divines when they penned the final statement in WCF 25:2: “Out of which
there is no ordinary possibility of salvation.” The true Gospel message of
Christ as given in the Scripture is alone held and taught in this visible
Church.
The clarity of this is given in WCF 25:3 following this statement about
salvation: “Unto this catholic visible church Christ hath given the ministry,
oracles, and ordinances of God, for the gathering and perfecting of the
saints, in this life, to the end of the world; and doth by His own presence
and Spirit, according to His promise, make them effectual thereunto.”
This section explains the statement from section 2 “Out of which there
is no ordinary possibility of salvation.” The visible Church is the reposi-
tory of the truth of God, as given in the Holy Bible. To this visible Church,
Christ has given the ministry, the oracles and the ordinances of God.
Therefore, the visible Church is the sole repository for the gospel of
salvation, for it holds forth the Bible as the Word of God, which is the
appointed means whereby the elect are called effectually to Christ by the
Father through the regenerating work of the Holy Spirit. The use of the
ministry, oracles, and ordinances of God are for: (1) “the gathering of the
church,” that is, evangelism or the calling of men to Christ; and (2) “the
perfecting of the saints,” that is, the sanctifying work of the Holy Spirit
by which those possessing new life are given the promises in Christ by
the Spirit, who is making them effectual thereunto.
While the ministry, oracles, and ordinances of God are the appointed
means for the calling and perfecting of those saints, the elect, the calling
is done by Christ and the Spirit in accordance to the promise:
a curse for us (for it is written, ‘Cursed is everyone who hangs on a
tree’), that the blessing of Abraham might come upon the Gentiles

through faith. Brethren, I speak in the manner of men: Though it is
promise of no effect.
The effectual working of those promises in the life of the saints is by

Christ and the Spirit. The ministry, oracles, and ordinances of God are the
appointed means, but are not in and of themselves capable of transform-
ing the soul of man, or perfecting his salvation in spiritual maturity. With
this understanding of the church now before us, we can now look at the
place of the preaching of the Word of God and the Sacraments as they
relate to the Church.
Questions for Study
1. How does the Church of Jesus Christ manifest itself as it relates

to heaven and earth?
2. What is meant by the invisible church?
3. What is meant by the visible church?
4. How does an individual become a member of the invisible

church?
5. How does an individual become a member of the visible church?
6. How is the nation of Israel a type of the Church in the New

Testament as it relates to covenant manifestation?
7. Why do we say that members of the visible church have union

within the visible covenant, whereas, members of the invisible
church have union with Christ?
8. Is every member of the visible church a member of the invisible

church?
9. Why were infants included in the Old Testament as a member of

national Israel?
10. Were all the infants who were physically circumcised also a part
of the “true Israel of God”? Why or Why not?
4
THE PREACHING OF THE WORD
AND THE SACRAMENTS
“There is nothing in this world, or out of this world, more to be wished

by everyone of you than to be conjoined with Jesus Christ, and once for
all m ade one with Him, the God of glory. This heavenly and celestial
conjunction is procured and brought about by two special means. It is
brought about by means of the Word and preaching of the Gospel and
it is brought about by means of the Sacraments and their ministration.
The W ord leads us to Christ by the ear; the Sacraments lead us to Christ
by the eye: of the two senses which God has chosen as most fitting for
the purpose of instructing us and bringing us to Christ.”
(Robert Bruce)
We shall now turn our attention to the preaching of the Word of God
and the place of the sacraments within the worship of the visible church.
Let’s review again WCF 25:3 which states:
Unto this catholic visible church, Christ hath given the ministry,
oracles, and ordinances of God, for the gathering and perfecting of
the saints, in this life, to the end of the world: and doth by His own
presence and Spirit, according to His promise, make them effectual
thereunto.
Three essential elements are given and are to be used in the visible
Church, for both the gathering of the saints, and perfecting them that are
under its authority: (1) the ministry, (2) the oracles, and (3) the preaching,
teaching, and right administration of the sacraments of baptism and the
Lord’s Supper.
The Oracles of God

In the priority of the three areas mentioned, we shall first examine
the oracles (the Holy Scriptures) and their place in the visible Church. The
Westminster Divines maintain that the Holy Scriptures are the final
authority on all issues of life, faith and practice. The Divines also
maintained that the only authority for believing the Bible to be the Word
of God is the self-attesting nature of Scripture. These same Divines wrote
in WCF 1:
The authority of the Holy Scripture, for which it ought to be

believed and obeyed, dependeth not upon the testimony of any
man, or Church, but wholly upon God (who is truth itself) the author
thereof; and therefore it is to be received because it is the Word of
God. (WCF 1:6)
The Divines have made it abundantly clear that the only authority by
which the Scriptures are to be believed and obeyed is upon the testimony
and authority of God himself, who is the truth. It is for that reason alone
we believe the Bible to be the Word of God. Thus, the Bible for the
visible Church is the axiom (authority or rule) of all Christian thought and
life. St. Paul expressed this truth in 1 Thessalonians 2:13 when he stated:
“For this reason we also thank God without ceasing, because when you
received the word of God which you heard from us, you welcomed it not
as the word of men, but as it is in truth, the word of God, which also
effectively works in you who believe.”
Furthermore, the Apostle Peter wrote in his second epistle that: “And
so we have the prophetic word confirmed, which you do well to heed as
a light that shines in a dark place, until the day dawns and the morning
star rises in your hearts; knowing this first, that no prophecy of Scripture
is of any private interpretation, for prophecy never came by the will of
man, but holy men of God spoke as they were moved by the Holy Spirit”
(2 Peter 1:19–21). The Bible as the Word of God clearly expresses the
truth declared in the preceding section of the Confession. For there is no
other foundation upon which the visible Church can govern itself in both
doctrine and practice wherein we are assured that God is pleased and
glorified in that which is done in his Holy Name.
The Divines further state concerning the authority of Scripture as to
why it is to be believed, by confessing:
We may be moved and induced by the testimony of the Church to

a high and reverent esteem of the Holy Scripture. And the heavenli-
ness of the matter, the efficacy of the doctrine, the majesty of the
style, and the consent of all the parts, the scope of the whole (which
The Preaching of the W ord and the Sacraments 29
is, to give all glory to God), the full discovery it makes of the only
way of man’s salvation, the many other incomparable excellencies,
and the entire perfection thereof, are arguments whereby it doth
abundantly evidence itself to be the Word of God; yet notwithstand-
ing, our full persuasion and assurance of the infallible truth and
divine authority thereof, is from the inward work of the Holy Spirit
bearing witness by and with the Word in our hearts. (WCF 1:5)
The Confession is clear, God’s Word is the infallible truth and it is the
authority upon which the Church places its faith, in the promises given
in the propositions. In other words, the Bible is the propositional truth
of God, wherein by the work of the Holy Spirit, who bears witness by and
with the Word in our hearts, we are fully persuaded of its truth and
authority as a result of our transformation.
The Divines continue by stating:
The Whole counsel of God concerning all things necessary for His
own glory, man’s salvation, faith, and life, is either expressly set
down in Scripture, or by good and necessary consequence may be
deduced from Scripture unto which nothing at any time is to added.
(WCF 1:6 )
Thus, the Word of God, which represents the whole counsel of God to
man and all that is necessary for God’s glory, man’s salvation, faith, and
life, is expressly stated or can be deduced by good and necessary
consequence from the Word itself. This implies the use of logical
reasoning. In that Scripture presents the whole counsel of God, nothing
is to be added to it at any time. The theological terminology for this
doctrinal teaching is called the “all sufficiency of Scripture.” The Scripture
is also clear, by explicit or implied teaching concerning God’s glory,
salvation, faith, and life.
The Divines continue to develop the doctrine of Scripture by stating:
The infallible rule of interpretation of Scripture is the Scripture

itself; and therefore, when there is a question about the true and
full sense of any Scripture (Which is not manifold, but one) it must
be searched and known by other places that speak more clearly.
(WCF 1:9)
The Confession at this point, turns our attention to the means for
interpreting the Bible. The Bible is its own infallible rule of interpreta-
tion. This infallible rule sees its primary focus on the grammatical
construction of the propositions in Scripture and then compares one
passage with other known passages dealing with the same topic. What
the student of the Bible is seeking to accomplish with this infallible rule
is a systematic teaching that is maintained throughout the Bible, whereby
we can know the mind of God as it is revealed to us. This renders both
a rational and systematic understanding of any teaching found within the
Holy Writ.
Because the Bible is the final authority on all issues of life, faith, and
practice for the visible Church, as the infallible rule to understanding its
teaching explicitly or implicitly, it is therefore to be considered the
supreme judge on all issues concerning the Christian religion:
The Supreme judge by which all controversies of religion are to be

determined, and all decrees of councils, opinions of ancient writers,
doctrines of men, and private spirits, are to be examined; and in
whose sentence we are to rest; can be no other but the Holy Spirit
speaking in the Scripture. (WCF 1:10)
Thus, we are bound by the Scriptures and the Scriptures alone as the
means by which we judge any and all controversies of religion. This is
true whether they are the decrees or declarations of councils, opinions
of ancient writers (Church Fathers), the doctrine of men (those who have
sought to develop a biblical system of truth or teaching), or even private
teachings. We put our faith and trust in the Holy Spirit speaking to us in
the Bible alone.
This does not discount the fact that the Church has made such
examination and established creedal systems that formulate the clear
meaning of the Scriptures’ teaching. While those creedal systems are
seeking to express the clearest interpretation of the Bible, it must be
remembered that they are not inerrant or inspired. However, if they are
faithful to the teaching of the Scriptures, they are considered authorita-
tive and ought to be believed and taught in the visible Church.
What has been established from the previous examination of the
Confession on the doctrine of Scripture is:
1. The Bible is to be believed as the Word of God upon its own

testimony because God himself has said it is his Word. This we
call the self-attesting doctrine of the Scripture.
2. In the Scriptures, God has clearly set forth all things necessary for
his glory, man’s salvation, life and faith. This is true for both
explicit and implicit truths.
3. The Church (Presbyterian and Reformed) has maintained that the
Bible is the sole authority in all issues of life, faith and practice.
4. The Bible is therefore the supreme judge on issues that arise
within the Church, whether it concerns decrees of Church
counsels, the opinions of ancient writers, private interpretations
of teachers, or the doctrine of men.
Because of all of this, no other foundation exists upon which the visible
Church can govern itself in theology and practice, except when it is done
within the confines of the Scriptures alone. This doctrine in Reformation
history is called, sola scriptura (“the Scriptures alone”). Thus the work of
the ministry must be confined to the Scriptures as our final authority and
sole rule in matters of our life, faith and practice.
Because of Scriptural doctrine we must take seriously our duty as
believers to study the Bible. The Westminster Divines in the Larger
Catechism developed a series of questions and answers relating to this
very subject. In question 154 they ask: “What are the outward and
ordinary means whereby Christ communicates to us the benefits of his
mediation? Answer: The outward and ordinary means whereby Christ
communicates to his church the benefits of his mediation, are all his
ordinances; especially the word, sacraments, and prayer; all which are
made effectual to the elect for their salvation.” Up to this point we have
only been dealing with the Word of God. Thus we will continue with their
line of reasoning about the use of the Word. In question 155 the Divines
teach:
How is the word made effectual to salvation? Answer: The Spirit of

God maketh the reading, but especially the preaching of the word,
an effectual means of enlightening, convincing, and humbling
sinners; of driving them out of themselves, and drawing them unto
Christ; of conforming them to his image, and subduing them to his
will; of strengthening them against temptation and corruptions; of
building them up in grace, and establishing their hearts in holiness
and comfort through faith unto salvation.
The Word of God in and of itself cannot convert the sinner, but it is
the instrument that is used by the Holy Spirit to transform and comfort
those who have been renewed by the Spirit. The Bible is the foundation
by which all other graces are understood and added to the comfort of
true believers. Therefore, the Divines proceed to the importance of the
Word as it relates to Christians in their daily lives: In question 157 they
ask: “How is the word of God to be read? Answer: The Holy Scriptures are
to be read with an high and reverent esteem of them; with a firm
persuasion that they are the very word of God, and that He only can
enable us to understand them; with desire to know, believe, and obey the
will of God revealed in them; with diligence, and attention to the matter
and scope of them; with mediation, application, self-denial, and prayer.”
Note the consistent theme: the Bible is the very Word of God and we
are enabled by the Spirit to understand it. The Bible is sufficient for our
knowledge, belief, and obedience, for in the Scriptures God has revealed
his will for us. Therefore, all those who profess the true faith ought to be
diligent, paying special attention to the subject matter of the Scriptures,
as they prayerfully meditate, apply, and study them for the benefit of
their salvation.
Next, the Divines turn our attention from personal reading of the
Scripture to the preaching the Word of God as essential to the work of
the ministry.
The Ministry in Reformed Ecclesiology

Ministry refers to the office of those who are called by God and
anointed by the Holy Spirit with the gifts necessary to be properly
qualified to hold and execute the office by the preaching, teaching, and
right administration of the sacraments. This office of ministry is often
referred to as Elder, though some will distinguish the office as Teaching
Elder. The individual who holds this office may also be referred to as
Bishop or Presbyter (“presbyter” is simply the Greek word translated
“elder”). Nevertheless, it is this officer or minister who is to administer
the Word through preaching, teaching and the sacraments. This is done
for the gathering and perfecting of the saints of God, as we have seen
from WCF 25:3.
This is consistent with St. Paul’s teaching in Ephesians 4:11, wherein
the Apostle states: “And He Himself gave some to be apostles, some
prophets, some evangelists, and some pastors and teachers, for the
equipping of the saints for the work of ministry, for the edifying of the
body of Christ, till we all come to the unity of the faith and of the
knowledge of the Son of God, to a perfect man, to the measure of the
stature of the fullness of Christ.” The minister labors to the visible
Church. Every believer (everyone who professes the true religion), is
required to join the visible Church fellowship under the church’s
authority (teaching, sacraments, and discipline).
The Westminster Divines make it very clear that the duty of the
ministry of the Word of God belongs to those chosen and gifted by God,
having been approved and called to this office by those who also labor in
the Word with them. In question 158, the Divines asked: “By whom is the
word of God to be preached? Answer: The word of God is to be preached
only by such as are sufficiently gifted, and also duly approved and called
to that office.” Preaching the Word and administering the sacraments is
reserved for those who are duly approved and called to perform the
duties of this office. No one is to take upon himself that calling and duty
who has not been properly qualified and recognized, by the Presbyters,
separating them to that ministry and office.
The Divines maintain that those who hold this office are to fulfill
their duty of preaching the Word in accordance with the dictates of
Scripture. In question 159, the Divines asked: “How is the word of God
to be preached by those that are called thereunto? Answer: They that are
called to labor in the ministry of the word, are to preach sound doctrine,
diligently, in season and out of season; plainly, not in the enticing words
of man’s wisdom, but in demonstration of the Spirit, and of power;
faithfully, making known the whole counsel of God; wisely, applying
themselves to the necessities and capacities of the hearers; zealously,
with fervent love to God and the souls of His people; sincerely, aiming at
his glory, and their conversion, edification, and salvation.” This work of
preaching and teaching, as well as the administration of the sacraments,
are to be attended faithfully by those who hold this office. It was created
by God in the Church of Jesus Christ for this purpose.
Word and Sacrament in Reformed Worship

We should consider the importance of the preaching of the Gospel
as most necessary and mandated within the worship of our Sovereign
God. Yet, God has also given us another help for developing our faith,
that is, the right use and administration of the sacraments and prayer (we
shall not at this time deal with the use of corporate prayer as a means of
grace).
Let us return to the teaching of the Divines in question 154 which
asks: “What are the outward means whereby Christ communicates to us
the benefits of his mediation? Answer: The outward and ordinary means
whereby Christ communicates to his church the benefits of his mediation,
are all his ordinances; especially the word, sacraments, and prayer; all
which are made effectual to the elect for their salvation.” For this reason
Reformed ministers must be greatly concerned that sound doctrine be
preached and taught to the visible Church. The visible Church is where
we are to give instruction to the saints for their perfecting to be
conformed to Christ as a holy and sanctified people. Preaching is
therefore foundational to the work of God’s grace in perfecting his
Church in sanctification.
Nevertheless, the preaching of the Word, which is essential to all
other aspects of worship, is not the only means of grace that God has
ordained for the perfecting of Christ’s bride. The perspective that we
must keep in mind concerning the established ordinances is this: the
preaching of the Gospel is a verbal presentation of the truth of Christ as
it directly relates to salvation, for it is the means whereby God has
chosen to call us unto Christ. Nevertheless, the same Gospel of salvation
that we have believed and professed within the Church, in its purity, is
also being confirmed to us by the right use of the sacraments. Both the
Word and the Sacraments are a means of grace in the Reformed Church.
We maintain that the primacy of the Word is foundational in our worship
because:
1. It speaks to us the gospel of Christ and calls us to submit to his

Lordship in salvation
2. It interprets and illuminates the true meaning and right adminis-
tration of the sacraments
3. It allows us by faith to make proper use of them in our sanctifica-
tion, by which they “become effectual to the elect for their salvation.”
With a biblical understanding of the primacy of the Word of God and

the proper place and use of the sacraments, Reformed Theology adheres
to the principle that the Word of God can, in and of itself, be complete
without any other aid. However, that is not the case for the sacraments.
As we shall see in the following chapters, the sacraments are the visible
applications of the gospel, but without the understanding given by the

Word of God they are meaningless. Thus, we believe that the sacraments
are not a confirmation of the Word of God, for the Word of God needs no
confirmation but that of the Holy Spirit. However, as we shall see, the
sacraments are a confirmation of our faith which has laid hold of the
truth of the Word of God concerning Christ and him crucified. Therefore,
we assert that by the Word of God we are brought to Christ through the
hearing of the gospel preached, and with the sacraments we are brought
to a confirmation in Christ by sight, touch and taste.
Faith, according to the Divines, in WCF 14:2 is “embracing the
promises of God [as proclaimed in the Word], for this life, and that which
is to come [wherein] the principal acts of saving faith are accepting,
receiving and resting upon Christ alone for justification, sanctification,
and eternal life, by virtue of the covenant of grace.” As a result of the
regenerating work of the Holy Spirit, an individual is given faith to
believe — and faith is the instrument through which he is declared
justified before God, on the basis of Christ’s righteousness alone. Our
righteous standing is found in Christ and him alone for he has purchased
our redemption by his sacrifice. Observe the teaching of the Divines on
this issue in Larger Catechism questions 57–59 which state:
Question 57: What benefits has Christ procured by his mediation?

Answer: Christ, by his mediation, has procured redemption, with all
other benefits of the covenant of grace. Christ, according to the
Divines has procured, that is, has accomplished redemption, for the
elect, along with all other benefits that flow from the covenant of
grace.
Question 58: How do we come to be made partakers of the benefits

which Christ has procured? Answer: We are made partakers of the
benefits which Christ has procured, by the application of them unto
us, which is the work especially of God the Holy Ghost.
The key to understanding the efficacious work of these benefits is

realized in and by the work of the Holy Spirit. The Holy Spirit works in
us. He makes us partakers of Christ through regeneration, wherein we
are given faith, repentance, adoption, and sanctification, which eventually
leads to glorification.
Question 59: Who are made partakers of redemption through

Christ? Answer: Redemption is certainly applied, and effectually
communicated, to all those for whom Christ has purchased it; who
are in time by the Holy Ghost enabled to believe in Christ according
to the gospel.
Those who are God’s elect are the ones for whom Christ died.
Redemption, assert the Divines, is applied and effectually communicated
only to the elect. The Holy Spirit’s work accomplishes this at the
appointed time in history, enabling those chosen by the Father in Christ
to believe the gospel message, the promise of salvation in Christ Jesus
alone.
The key instrument in the outward calling of men to Christ and
establishing them in faith is the Word of God. It is the primary means
ordained by God for this very end. It is essential to both calling and
confirming, but it is not the only means that God has appointed for the
confirming of our salvation in Christ. God has also appointed the
sacraments as a “means of grace” for confirming our salvation in Christ
Jesus. The sacraments have a different use in confirming our faith in
Christ. Nevertheless, they are just as important to the believer in
confirming the estate we have in Christ in which our faith is increased by
the Holy Spirit. This can only be accomplished by the Spirit in and
through the illumination of the Word. Thus, the sacraments depend upon
the Word, but we must not consider them less than the Word as a means
of grace to the body of Christ, the visible Church.
Questions for Study
1. What are the essential three elements given to the Church?
2. What place is given to the Holy Scriptures within the visible

church?
3. When we speak of the “authority” of the Bible, what do we

mean?
4. What do we mean when we state that the Bible is God’s infallible

truth?
5. What do we mean when we speak of the “all sufficiency of the

Scripture”?
6. What is the only infallible rule for interpreting the Bible?
7. Why is the Bible the supreme authority on all issues concerning

Christianity?
8. Why do we believe the Bible to be the Word of God?
9. How does the Holy Spirit use the Bible in converting a sinner?
10. Who is permitted to preach the Word of God?
11. How is the preaching of the Word like the use of the sacraments
in Reformed Worship?
12. What is meant when we say that the sacraments are like word
pictures of the gospel?
13. Can we have the sacraments administered apart from the Word
being preached? Why or why not?
14. Can we have the preaching of the Word without the administra-
tion of the sacraments? Why or why not?
5
THE HISTORY AND DEFINITION OF
THE SACRAMENTS
“First, we must consider what a sacrament is. It seems to me that a

simple and proper definition would be to say that it is an outward sign
by which the Lord seals on our consciences the promises of his good will
toward us in order to sustain the weakness of our faith; and we in turn
attest our piety toward him in the presence of the Lord and of his angels
and before men.”
(John Calvin)
The History of the Term “Sacrament”

The term “sacrament” is not a biblical term. It is a theological term
from a Latin translation of the Greek word musterion, meaning “mystery.”
The Latin term is sacramentum. Before proceeding further, we must
answer the question that normally comes to mind when an individual is
informed that the word “sacrament” is not found in the Bible. Is the
doctrine of the sacraments biblical? The answer is yes! Just like the
doctrine of the “Trinity.” The term “Trinity” is also not found in the Bible,
nevertheless, the concept of the Trinity is taught in the Holy Scripture.
We therefore have no reason to reject the usage of such theological
terms. In fact, no English term is found in the Bible, yet we use them all
the time. The question then is not: “Is the term ‘sacrament’ found in the
Bible,” but rather, “Is the teaching about the sacraments found in the
Bible.” A follow-up question then must be: “What does the Bible teach us
about the nature of sacraments?”
The biblical term musterion is found in passages such as Ephesians
5:32 where St. Paul states: “This is a great mystery, but I speak concern-
ing Christ and the church.” Now consider the context of this verse. In
Ephesians 5:25–33, St. Paul speaks of the analogy as representing Christ’s
relationship to the church. He explains how the two are to become one
flesh, each having their own duties toward the other. This work of Christ
for his bride is revealed so that it’s not some type of mysticism. Rather
this is to be understood as the spiritual working of Christ and his Church,

in which, the Spirit’s is applying Christ to us is a mystery. We know that
it is his work, but we are only told of the work and its results, not how
the Spirit applies Christ to us. The “mystery” then is that which is not
fully understood, and in times past may have been hidden. However, it
is now revealed as to its true nature, and that nature is applied by the
Holy Spirit in the work of Christ as it relates to the sacraments them-
selves. That particular working by the Spirit which is not “fully” under-
stood is a mystery.
Another place where we see this expressed is in John 3:1–8 where the
work of the Holy Spirit is set forth to a man named Nicodemus:
There was a man of the Pharisees named Nicodemus, a ruler of the

Jews. This man came to Jesus by night and said to Him, “Rabbi, we
know that You are a teacher come from God; for no one can do
these signs that You do unless God is with him.” Jesus answered and
said to him, “Most assuredly, I say to you, unless one is born again,
he cannot see the kingdom of God.” Nicodemus said to Him, “How
can a man be born when he is old? Can he enter a second time into
his mother”s womb and be born?” Jesus answered, “Most assuredly,
I say to you, unless one is born of water and the Spirit, he cannot
enter the kingdom of God. That which is born of the flesh is flesh,
and that which is born of the Spirit is spirit. Do not marvel that I
said to you, You must be born again. The wind blows where it
wishes, and you hear the sound of it, but cannot tell where it comes
from and where it goes. So is everyone who is born of the Spirit.
In verse 8 we have this same type of situation. Nicodemus is told that

the Spirit works in the hearts of men. It is a spiritual transformation, but
we cannot see how the Holy Spirit does this work. However, we have
learned that He does the work of regeneration whereby men are born-
again. Nevertheless, John uses an illustration of the wind, and says that:
“That which is born of the flesh is flesh, and that which is born of the
Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’
The wind blows where it wishes, and you hear the sound of it, but cannot
tell where it comes from and where it goes. So is everyone who is born
of the Spirit.”
Note that the Spirit’s work is compared to the wind. The wind blows,
you hear the sound of it, but you cannot tell where it comes from and
where it goes. So is everyone who is born of the Spirit. Neither can we
The History and Definition of the Sacraments 41
understand the work of the Holy Spirit is making the sacraments

effectual. We are just told that He does so. Therefore, we know what has
been revealed, but we still do not understand fully how the Spirit
performs this work, just that He does it. This then is a mystery as it
relates to the working out of the Spirit’s power in the life of an individ-
ual.
Thus, as St. Paul uses the word twenty-one times in his New
Testament writings, the term “mystery” not only expresses a previously
hidden truth, now revealed, but one that contains a “supernatural”
element that still remains mysterious despite its being revealed. This is
how the term musterion was used and what is meant by the Latin term
sacramentum or sacrament.
However, a “mystery” is different from “mysticism.” Mysticism is an
(alleged) spiritual state where direct communion or union with God is
received by the use of some appointed means. The spiritual reality then
is achieved apart from intellectual or perceptual apprehension. In this
sense, mysticism might be defined as any experiential understanding by
an individual. Thus, mysticism is more “magical” and still unknown to
those who are the participants, and not apprehended even by them. This
is clearly different from the meaning of a mystery. Nevertheless, the term
“mystery” has been used, as well, to speak of the ordinances or sacra-
ments of baptism and the Lord’s Supper.
At this time I should define and explain the term “ordinance.” An
“ordinance” is normally defined as something prescribed, commanded,
or ordained. The ordinances of baptism and the Lord’s Supper only deal
with one aspect of their meaning. They are divinely instituted by God and
commanded to be practiced. However, the term “ordinance” as it relates
to the sacraments does not express the fullness of the rite itself.
Sacraments are not only commanded, but they are also a means of grace
to the one to whom they have been spiritually applied. This is why they
are most often referred to as a “sacrament” in the Presbyterian and
Reformed Church, and not only as “ordinances.”
Now let us return to our history of the sacraments. The term
“sacrament” is applied only to the two rites that have been given in the
New Testament to the visible Church for administration: baptism and the
Lord’s Supper. However, over a period of time the true biblical meaning
of a sacrament was lost and the Church began to refer to the sacraments
as mysteries in the mystical sense of that term. Because of this misuse by
the Roman Catholic Church as well as the Eastern Orthodox Church, many
have a natural dislike for the terminology. However, that is not the case
with the Reformers, nor was it the case with the Puritans or Puritan
Presbyterian ministers of England and Scotland. They not only sought to
reform the church, but to properly reclaim the theological and biblical
terms that were misused in order to restore them to their true meaning
according to the Scripture.
Let us now turn our attention to a proper definition of the sacra-
ments as given by the Westminster Divines.
The Definition of a Sacrament

The Westminster Divines defined the sacraments as: “holy signs and
seals of the covenant of grace, immediately instituted by God, to
represent Christ and His benefits; and to confirm our interests in Him.”
Consider carefully the following points regarding sacraments:
1. They are signs and seals of the covenant of grace.

2. They were instituted by God.
3. They represent Christ and his benefits in the covenant of grace.
4. They confirm our interests in him, that is, they confirm the
benefits that have been given to us in Christ.
The Divines also sought to answer the question as to the meaning of

the sacraments. They wrote in Larger Catechism 162: “What is a Sacra-
ment?” The answer given is: “A sacrament is a holy ordinance instituted
by Christ in his Church, to signify, seal, and exhibit unto those that are
within the covenant of grace, the benefits of his mediation.” Again we
find the Divines have more concisely given a definition, which maintains
that sacraments are holy ordinances that are commanded and that are
instituted by Christ for his Church. They teach that the purposes of the
sacraments are to signify (symbolize), seal (apply), and exhibit (adminis-
ter) grace unto those who are called, regenerated, and redeemed by
Christ within the covenant of grace, and who are therefore receiving the
benefits of Christ’s salvation. Essentially, this is the same as was stated
in WCF 27.
Finally, the most precise statement concerning the doctrine of the
sacraments is given in the Shorter Catechism in which the Divines state
that, “a sacrament is a holy ordinance instituted by Christ; wherein, by
sensible signs, Christ, and the benefits of the new covenant, are
represented, sealed, and applied to believers.” Here we have a simple
The History and Definition of the Sacraments 43
and concise definition of sacraments, which most clearly establishes their

essential meaning:
1. They are holy ordinances instituted by Christ.

2. They are sensible signs capable of properly representing that
which can be conceived by the mind.
3. They are representations of Christ as the federal head through
whom all benefits are given by God.
4. They are benefits of the new covenant that are (a) represented by
the sign, (b) sealed by the Holy Spirit of promise, and (c) applied
to believers.
This shall be our working definition of a sacrament.
Questions for Study
1. From where do we get the term “sacrament”?
2. What is the Greek term which that Latin term sacramentum

represents?
3. What is meant by the term musterium?
4. Why is a sacrament a mystery and not mysticism?
5. What do we mean when we say that a sacrament is an ordinance?
6. A sacrament is defined by four things. What are they?

6
THE DIVINE INSTITUTION OF
THE SACRAMENTS
“Men’s institutions or ordinances, in respect of God, are forbidden, and

condemned by the Lord’s Word, namely, in the second commandment.
The want of divine warrant is sufficient to condemn anything of this sort,
if it be never so likely in the eyes of human wisdom.... And they must
needs be blasted institutions, since the institution is an invading of
Christ’s royal prerogative.”
(Thomas Boston)
The Westminster Divines wrote in WCF 28:4:
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.
Before we examine the teaching of the Divines on the New Testament

sacraments, some explanation must be given for theological context
concerning the Old Testament sacraments.
Old Testament Sacraments

The Divines have little to say about the Old Testament sacraments.
In WCF 28:5, they simply wrote:
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.
What the Divines mean by this statement is that since there are only two
sacraments ordained by God in the New Testament, only those sacra-
ments common to the same purpose and application in the Old Testa-
ment are considered important for a contextual understanding of the

New Testament sacraments. Keep in mind that the substance of the
covenant of grace in the Old and New Testaments is the same; they point
to salvation in and through Jesus Christ alone. However, under the old
and new administrations, the outward signs or symbols differed, even
though they both spoke of the same “thing signified,” Christ as our
salvation. The former have been replaced by the latter. The two Old
Testament sacraments that correspond to the New Testament are
circumcision and the Passover.
What should be kept in mind is that hermeneutically (i.e. in terms
biblical interpretation), the Old Testament sacraments are types of Christ.
The anti-type is not the New Testament corollary — Christ is the anti-
type. Thus the Old Testament sacrament of circumcision is not a type of
baptism, though it is a corollary of it as it relates to the substance (the
spiritual thing signified). The same is true of the Passover. The Passover
is not a type of the New Testament Lord’s Supper, though it is a corollary
of it as it relates to the substance also. Both Old Testament sacraments
speak of Christ and of the spiritual thing signified — his redemption.
Thus the Old Testament sacraments are fulfilled by Christ. The New
Testament sacraments are instituted by Christ for the visible Church.
While they are corollaries of the Old, they are not exact — whether we
consider the elements used or the commands given in the rites.
Therefore, baptism has taken the place of circumcision, but was not the
fulfillment of it. It is only a corollary of it. The same is true of the Lord’s
Supper. It has taken the place of the Passover, it has not fulfilled it.
Circumcision and Baptism

In the Old Testament circumcision was the initiation rite into
membership or citizenship in the visible Church of the Old Testament,
the nation of Israel. It signifies regeneration, or the inward work of the
Holy Spirit. Thus the outward sign symbolizes the “thing signified,” that
is, the baptism of the Holy Spirit, which is circumcision of the heart. We
are told in Deuteronomy 10:16: “Therefore circumcise the foreskin of
your heart, and be stiff-necked no longer.” Furthermore, Moses tells us
in Deuteronomy 30:6 that: “the LORD your God will circumcise your heart
and the heart of your descendants, to love the LORD your God with all
your heart and with all your soul, that you may live.” Clearly the outward
command to have all the male children circumcised in the foreskin of the
The Divine Institution of the Sacraments 47
flesh was symbolic of the covenant reality of spiritual renewal. Moses

wrote in Genesis 17:9–14: the
And God said to Abraham: “As for you, you shall keep My covenant,
you and your descendants after you throughout their generations.
This is My covenant which you shall keep, between Me and you and
your descendants after you: Every male child among you shall be
circumcised; and you shall be circumcised in the flesh of your
foreskins, and it shall be a sign of the covenant between Me and
you. He who is eight days old among you shall be circumcised, every
male child in your generations, he who is born in your house or
bought with money from any foreigner who is not your descendant.
He who is born in your house and he who is bought with your
money must be circumcised, and My covenant shall be in your flesh
for an everlasting covenant. And the uncircumcised male child, who
is not circumcised in the flesh of his foreskin, that person shall be
cut off from his people; he has broken My covenant.”
This outward symbol represents what is called in Deuteronomy,

“circumcision of the heart.” In the New Testament it is called the renewal
or regeneration of the inner man by the Holy Spirit. In the New Testa-
ment we are given the corollary of circumcision, which is baptism. St.
Paul wrote in Colossians 2:10–12:
For in Him dwells all the fullness of the Godhead bodily; and you are
complete in Him, who is the head of all principality and power. In
Him you were also circumcised with the circumcision made without
hands, by putting off the body of the sins of the flesh, by the
circumcision of Christ, buried with Him in baptism, in which you
also were raised with Him through faith in the working of God, who
raised Him from the dead.
Observe that the Apostle uses the Old Testament terminology concerning
the circumcision of the heart, the circumcision of Christ, which is baptism
of the Spirit. This is the circumcision made without hands. St. Paul again
makes this corollary in Galatians 3:27–29, where he states:
For as many of you as were baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither slave nor free, there
is neither male nor female; for you are all one in Christ Jesus. And
if you are Christ’s, then you are Abraham’s seed, and heirs according
to the promise.
Again I want to point out the direct correlation between baptism and
being Abraham’s seed, and therefore being heirs according to the
promise. We have a direct correlation of the Old and New administrations
of the one covenant of grace, which is of one substance, Christ. For the
gospel of the New Testament is the gospel of the Old. Paul writes in
Galatians 3:5–9:
Therefore He who supplies the Spirit to you and works miracles

among you, does He do it by the works of the law, or by the hearing
of faith? — just as Abraham “believed God, and it was accounted to
him for righteousness.” Therefore know that only those who are of
faith are sons of Abraham. And the Scripture, foreseeing that God
would justify the Gentiles by faith, preached the gospel to Abraham
beforehand, saying, “In you all the nations shall be blessed.” So then
those who are of faith are blessed with believing Abraham.
Abraham, says the Apostle, had the gospel preached to him. That
gospel in the Old Testament is the same gospel in the New Testament.
Therefore, the gospel is the same in both the Old and New Testaments.
Although the initiatory rite differs between the two, an individual was
placed into the membership of the visible covenant of grace by both. In
the Old Testament, membership is by circumcision into the visible nation
of Israel, and in the New Testament, membership is by baptism into the
visible Church. The nation of Israel and the Church are manifestations of
the outward or visible covenant. Circumcision and baptism then are
corollaries, in that, both represent the spiritual reality of the regenerative
work of the Holy Spirit. This is why it is essential to understand the
nature of the covenant and the church prior to our study of the sacra-
ments.
Passover and the Lord’s Supper

The Passover is a corollary to the New Testament Lord’s Supper. The
Passover was established in Exodus 12:1–11 where Moses wrote the
command of God:
Now the LORD spoke to Moses and Aaron in the land of Egypt,
saying, “This month shall be your beginning of months; it shall be
the first month of the year to you. Speak to all the congregation of
Israel, saying: ‘On the tenth of this month every man shall take for
himself a lamb, according to the house of his father, a lamb for a
household. And if the household is too small for the lamb, let him
and his neighbor next to his house take it according to the number
of the persons; according to each man’s need you shall make your
count for the lamb. Your lamb shall be without blemish, a male of
the first year. You may take it from the sheep or from the goats.
Now you shall keep it until the fourteenth day of the same month.
Then the whole assembly of the congregation of Israel shall kill it at
twilight. And they shall take some of the blood and put it on the
two doorposts and on the lintel of the houses where they eat it.
Then they shall eat the flesh on that night; roasted in fire, with
unleavened bread and with bitter herbs they shall eat it. Do not eat
it raw, nor boiled at all with water, but roasted in fire — its head
with its legs and its entrails. You shall let none of it remain until
morning, and what remains of it until morning you shall burn with
fire. And thus you shall eat it: with a belt on your waist, your sandals
on your feet, and your staff in your hand. So you shall eat it in haste.
It is the LORD’s Passover.
Clearly in this sacrament we see it typifying Christ as the Lamb of

God, whose blood is sacrificed for the sins of many. The Passover is
important in that it clearly has a corollary in the New Testament because
the Lord’s Supper was a Passover meal:
Now on the first day of the Feast of the Unleavened Bread the
disciples came to Jesus, saying to Him, “Where do You want us to
prepare for You to eat the Passover?” And He said, “Go into the city
to a certain man, and say to him, The Teacher says, “My time is at
hand; I will keep the Passover at your house with My disciples.”“ So
the disciples did as Jesus had directed them; and they prepared the
Passover. When evening had come, He sat down with the twelve.
Now as they were eating, He said, “Assuredly, I say to you, one of
you will betray Me.” And they were exceedingly sorrowful, and each
of them began to say to Him, “Lord, is it I?” He answered and said,
“He who dipped his hand with Me in the dish will betray Me. The
Son of Man indeed goes just as it is written of Him, but woe to that
man by whom the Son of Man is betrayed! It would have been good
for that man if he had not been born.” Then Judas, who was
betraying Him, answered and said, “Rabbi, is it I?” He said to him,
“You have said it.” And as they were eating, Jesus took bread,
blessed and broke it, and gave it to the disciples and said, “Take,
eat; this is My body.” Then He took the cup, and gave thanks, and
gave it to them, saying, “Drink from it, all of you.”
Thus, when the Lord passed the bread to the disciples, telling them that
it was his body and that they should eat of it, Jesus was clearly presenting
himself as the Passover lamb. The Lord’s Supper was being instituted at
the time of the Passover, in which Christ is described as the Passover
lamb.
Furthermore, in 1 Corinthians 5:7 the Apostle Paul wrote: “Therefore
purge out the old leaven, that you may be a new lump, since you truly are
unleavened. For indeed Christ, our Passover, was sacrificed for us.” He is
also referred to as the Lamb in Revelation 5:12: “Worthy is the Lamb who
was slain.” Thus, what was signified in the Passover and in the Lord’s
Supper is the sacrifice of Christ for the remission of sin. Both the
Passover and the Lord’s Supper point to the same substance, which is the
shedding of blood for the remission of sin.
St. Paul wrote in Hebrews 9:16–28:
For where there is a testament, there must also of necessity be the

death of the testator. For a testament is in force after men are dead,
since it has no power at all while the testator lives. Therefore not
even the first covenant was dedicated without blood. For when
Moses had spoken every precept to all the people according to the
law, he took the blood of calves and goats, with water, scarlet wool,
and hyssop, and sprinkled both the book itself and all the people,
saying, “This is the blood of the covenant which God has com-
manded you.” Then likewise he sprinkled with blood both the
tabernacle and all the vessels of the ministry. And according to the
law almost all things are purified with blood, and without shedding
of blood there is no remission. Therefore it was necessary that the
copies of the things in the heavens should be purified with these,
but the heavenly things themselves with better sacrifices than these.
For Christ has not entered the holy places made with hands, which
are copies of the true, but into heaven itself, now to appear in the
presence of God for us; not that He should offer Himself often, as
the high priest enters the Most Holy Place every year with blood of
another — He then would have had to suffer often since the
foundation of the world; but now, once at the end of the ages, He
has appeared to put away sin by the sacrifice of Himself. And as it
is appointed for men to die once, but after this the judgment, so
Christ was offered once to bear the sins of many. To those who
eagerly wait for Him He will appear a second time, apart from sin,
for salvation.
Christ is the fulfillment of the Old Testament Passover. The Lord’s Supper
is the corollary of the Old Testament Passover, but not the antitype,
which is Christ.
New Testament Sacraments

In the New Testament the Lord Jesus Christ instituted the sacraments
which represent the covenant of grace in the new administration. Unlike
the Roman Catholic Church, which sought to identify seven sacraments
of the church, the Protestant Reformers maintained that there were only
two given to the visible New Testament Church.
Baptism
Christ instituted baptism as a new covenant sacrament when he gave
the Great Commission. We read in Matthew 28:19: “Go therefore and
make disciples of all the nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit.” This is further confirmed
in Acts 2:38–39 where St. Peter preaches the gospel and relates the place
of baptism to the Great Commission: “Repent, and let every one of you
be baptized in the name of Jesus Christ for the remission of sins; and you
shall receive the gift of the Holy Spirit. For the promise is to you and to
your children, and to all who are afar off, as many as the Lord our God
will call.” Peter was not giving a formula for us to follow here. In other
words, he was not saying, first you must believe the gospel, and then
second you must be baptized, as the credo Baptists (those who believe
a person must be a believer prior to his baptism) would have us believe.
Nor does the passage support the theory that water baptism washes away
sins (baptismal remission), or that baptism is the key element used in
bringing an individual into the kingdom of God (baptismal regeneration).
The Apostle on the day of Pentecost said to the Jews who had
gathered from various nations, that the kingdom of God has come and
God (Christ) has walked among men for the purpose of redemption. This
is what had been promised in the covenant prior to Christ in the old
administration. These Jews could have as easily been told, “the sign of
the covenant” (the circumcision of your foreskin) that is under your robes
is no longer the sign of the covenant of God’s grace, it has been fulfilled
with the coming of Christ. He has now given us a new sign to be
identified with the new administration of the covenant, baptism. Baptism
has replaced the old sign; therefore, this new sign is now to be applied.
Remember these men already had a corollary sign of the Old
Testament, circumcision, however, that was not good enough. To identify
with Christ they needed the new sign of the new administration of the
New Testament. So Peter tells them: (1) Repent of your sins. (2) Let every
one of you receive baptism to manifest that you have partaken of the
salvation of Christ who has come. (3) For the promise was to you and
your children. This is the same promise of the Abrahamic covenant in
Genesis 17:7 where God stated: “And I will establish My covenant
between Me and you and your descendants after you in their generations,
for an everlasting covenant, to be God to you and your descendants after
you.” That covenant represented the call of God to the covenant
outwardly and inwardly as well.
However, while all of the male children of Israel were within the
outward covenant, not all were in the inward or spiritual covenant as
partakers of the redemption promised in the coming Messiah. Though
Peter’s sermon referenced the Old Testament’s covenant promise to the
Jews and their children, the “call” here was directly stating that it was the
elect who alone would be brought to salvation. The point we must
understand is that children have always been identified with the covenant
promise.
Further, it should be noted that this promise in Genesis 17:7 is
different from that promise given in Genesis 22:18, which states: “In your
seed all the nations of the earth shall be blessed, because you have
obeyed My voice.” The Genesis 17 reference to “descendants” is the
outward call of God to the covenant of promise, just as we give an
outward call of the gospel to men. While it pertains to a hope for those
who truly come to Christ, this call was for them to physically receive the
covenant sign as a promise in their foreskins. This rite was the initiation
into the membership/citizenship of national Israel. In Genesis 22:18 the
“seed” mentioned was the internal call of the covenant to all those who
are the elect of God.
In Galatians 3:18 St. Paul interprets Genesis 22:18 in the context of
a contract (covenant):
promise of no effect. For if the inheritance is of the law, it is no
longer of promise; but God gave it to Abraham by promise.
The call of St. Peter in Acts 2:38–39 was that same covenant call to
the descendants of Abraham as given in Genesis 17:7. As it was then, so
it is now in the new administration; they were to receive the sign of
baptism because it represents the new administration of Christ and the
gospel message. Thus, they are to repent of their sins, and then be
identified with the new administration of the covenant through baptism.
That was the promise to them and their children, and even to them who
were a far off. This last statement refers to the Gentiles of whom Old
Testament prophecy promises that even though they were not the people
of God (Gentiles were outside of the commonwealth and promises of
Israel) they would be brought into the covenant promise in the new
administration. We are told this in Ephesians 2:11–22, where Paul wrote:
Therefore remember that you, once Gentiles in the flesh — who are
called Uncircumcision by what is called the Circumcision made in
the flesh by hands — that at that time you were without Christ,
being aliens from the commonwealth of Israel and strangers from
the covenants of promise, having no hope and without God in the
world. But now in Christ Jesus you who once were far off have been
brought near by the blood of Christ. For He Himself is our peace,
who has made both one, and has broken down the middle wall of
separation, having abolished in His flesh the enmity, that is, the law
of commandments contained in ordinances, so as to create in
Himself one new man from the two, thus making peace, and that He
might reconcile them both to God in one body through the cross,
thereby putting to death the enmity. And He came and preached
peace to you who were afar off and to those who were near. For
through Him we both have access by one Spirit to the Father. Now,
therefore, you are no longer strangers and foreigners, but fellow
citizens with the saints and members of the household of God,
having been built on the foundation of the apostles and prophets,
Jesus Christ Himself being the chief cornerstone, in whom the whole
building, being fitted together, grows into a holy temple in the
Lord, in whom you also are being built together for a dwelling place
of God in the Spirit.
In this sense, the use of New Testament baptism does not differ from
the use of Old Testament circumcision: both are initiation rites into the
visible membership of Christ’s Church whether under the old or new
administrations. Baptism, like circumcision, is a divine institution,
ordained by God, and given by Christ to the visible church as a sign
representing the new covenant administration.
The Lord’s Supper

As I previously indicated, the Lord’s Supper was instituted by Christ
during the Passover meal. We are told in the Gospel of Matthew
26:26–28: “And as they were eating, Jesus took bread, blessed and broke
it, and gave it to the disciples and said, ‘Take, eat; this is My body.’ Then
He took the cup, and gave thanks, and gave it to them, saying, ‘Drink
from it, all of you. For this is My blood of the new covenant, which is
shed for many for the remission of sins.’”
This is further confirmed by St. Paul in 1 Corinthians 11:23–26: “For
I received from the Lord that which I also delivered to you: that the Lord
Jesus on the same night in which He was betrayed took bread; and when
He had given thanks, He broke it and said, ‘Take, eat; this is My body
which is broken for you; do this in remembrance of Me.’ In the same
manner He also took the cup after supper, saying, ‘This cup is the new
covenant in My blood. This do, as often as you drink it, in remembrance
of Me.’ For as often as you eat this bread and drink this cup, you proclaim
the Lord’s death till He comes.” This institution was given as a corollary
of the Old Testament Passover. It represents Christ and him crucified and
all of the salvific (saving) benefits to us. Much more shall be stated in the
following chapters concerning the Lord’s Supper.
Let me conclude with a summary of what we have seen. First, there

is one substance of the covenant of grace, that is Christ, whether old or
new administrations of the Testaments. Second, the sacraments under
the old administration are the two corollaries of those instituted in the
New Testament: circumcision and Passover, on the one hand, and
baptism and the Lord’s Supper, on the other. Third, the Old Testament
sacraments are not types of the New Testament sacraments, they are
types of Christ. Christ fulfills them and they are completed in him. Christ,
in re-instituting sacraments for the New Testament as signs and seals of
the new administration, institutes two sacraments that are corollaries of
the Old Testament sacraments. Baptism and the Lord’s Supper are the
two sacraments that are a means of grace for the visible Church of Jesus
Christ and are vitally important to its health and well-being.
Questions for Study
1. What are the two sacraments of the Old Testament that are
corollaries to those of the New Testament?
2. Are the Old Testament sacraments of circumcision and the

Passover types of the New Testament sacraments? Why or Why
not?
3. Explain the relationship between circumcision and baptism?
4. What does circumcision and baptism represent?
5. Was the gospel preached in both the Old and New Testaments?
6. How does circumcision and baptism differ?
7. Explain the relationship between the Passover and the Lord’s

Supper?
8. What does the Passover and the Lord’s Supper represent?
9. Why do we reject baptismal regeneration?

10. How is the covenant of grace the same in the Old and New
Testament?
11. How does the covenant of grace differ in the Old and New
Testaments?
7
THE PURPOSE AND USE OF
THE SACRAMENTS
“Thus it is chiefly because the Lord has appointed the Sacraments as

hands to deliver and exhibit the things signified, that they are called
signs. As the Word of the gospel Is a mighty and potent instrument for
our everlasting salvation, so the Sacrament is a potent instrument
appointed by God to deliver us to Christ Jesus for our everlasting
salvation. For this spiritual m eat is dressed and served up to us in
spiritual dishes, that is, in the ministry of the Word, and in the ministry
of the sacraments, and though this is said to deliver spiritual and
heavenly things by these external signs.
(Robert Bruce)
The Westminster Divines wrote in WCF 27:2, that a sacramental

union exists between the “sign” (the outward elements and ritual) and
the “seal,” the “thing signified” (the “seal,” according to 27:1 is “to
confirm our interest in Christ). The Divines state:
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.
Here we are being told the true purpose and use of the visible elements
in the sacraments of the Church. The sacraments are as the Divines
expressed in WCF 27:1: “holy signs and seals of the covenant of grace,
immediately instituted by God, to represent Christ and His benefits.” This
is the union of the sacrament that was spoken of in 27:2. It is that
spiritual relation between the sign and the thing signified in which the
sacraments are true representations of Christ and his benefits to those
who are worthy receivers.
Accordingly, the Confession in chapter 27 directs us toward the

following understanding of the purpose and use of the sacraments of the
visible church. There is a four-fold purpose and use for the sacraments of
the visible church:
1. They are to represent Christ and his benefits.

2. They are to confirm our interest in him.
3. They are to show that we belong to the visible church and
separated from the world, that is, we are marked as distin-
guished from the world.
4. They are to engage us in the service of God in Christ.
The Confession states in WCF 27:1: that the sacraments are:
to confirm out interests 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.
As I explain the meaning of this four-fold purpose as stated in the

Confession, I will not necessarily follow the same chronological pattern
presented there.
Sacraments Represent Christ and His Benefits

The sacraments are signs, or as it was said in the early church, they
are “word pictures” of the gospel truth that they represent. Because they
are “word pictures” of Christ, they symbolically represent the truth of
Christ and his salvation accomplished on the cross. This makes the
sacrament another means whereby the gospel is given to us, and we are
to consider whether our faith and hope are in Christ alone. Old Testa-
ment circumcision, the Passover, and New Testament baptism and the
Lord’s Supper are word pictures of the gospel of Christ. In this sense,
they do not differ from the Word of God preached, for both teach of
Christ and him crucified. Whereas the preaching of the Word is to our
ears, the sacraments are the preaching of the Word to our senses.
Sacraments Confirm our Interest in Christ

The primary sacrament for confirming our interest in Christ is the
Lord’s Supper. We must however, not minimize the fact that baptism
The Purpose and Use of the Sacraments 59
also, represents that same interest. However, in 29:1, the Divines wrote
that the Lord’s Supper is the primary sacrament representing Christ’s
interests and thereby engaging us into his service:
Our Lord Jesus, in the night wherein He was betrayed, instituted the
Lord’s Supper, to be observed in His Church, unto the end of the
world, for the perpetual remembrance of the sacrifice of Himself in
His death; the sealing all benefits thereof unto true believers, their
spiritual nourishment and growth in Him, their further engagement
in and to all duties which they owe unto Him; and to be a bond and
pledge of their communion with Him, and with each other as
members of His mystical body.
Consider carefully: (1) The Lord’s Supper was instituted to be

observed in the Church, not outside of the visible body. (2) The Lord’s
Supper is a perpetual sacrament for remembering the sacrifice and death
of Christ. (3) The Lord’s Supper is the means of sealing all benefits unto
“true believers” for their spiritual nourishment and growth in Christ. (4)
The Lord’s Supper is a rite by which it engages believers to all duties as
those who belong to Christ because of the salvation that has been
received from him. (5) The Lord’s Supper is a bond and a pledge of the
believers’ communion with Christ; and (6) The Lord’s Supper is a bond
and pledge of their communion with each other as members of “His
mystical body.”
Baptism also demonstrates to those who have come to the under-
standing of the “thing signified,” represented by its sign, that they have
an interest in Christ, recognizing that they have been baptized by the
Holy Spirit into the spiritual or invisible Church of Jesus Christ. Thus, they
are to reflect on the sign and realize the sacramental union symbolized
in it. At some appointed time, that symbol became a reality in their life,
once they are regenerated by the Holy Spirit.
Further, they are appointed into the service of God. For those who
have believed, it was their engagement to service in the work of the Lord.
For the infant it was also a betrothal of the child to be set apart for the
service of the Lord. However, as the Divines point out in WCF 28:6 as it
relates to the efficacy of baptism: “The efficacy of baptism is not tied to
that moment of time wherein it is administered [this demonstrates that the
divines did not hold to baptismal regeneration]; yet notwithstanding, by
the right use of this ordinance, the grace promised is not only offered,
but really exhibited [administered] and conferred, by the Holy Ghost, to
such (whether of age or infants) as that grace belongeth unto [those who
are elected in Christ], according to the counsel of God’s own will, in His
appointed time [the time of their regeneration by the Holy Spirit].”
Sacraments Separate Us from the World

The primary sacrament representing church membership and
separating us from the world is baptism, though not to the exclusion of
the Lord’s Supper which demonstrates this also. However, church
membership and separation from the world, is primarily seen in baptism.
We are told in WCF 27:1, that the Sacraments, and in particular the
sacrament of baptism, puts “a visible difference between those that
belong unto the church, and the rest of the World.” In WCF 28:1, we are
also taught that it is a sign of “admission of the party baptized into the
visible church.” Baptism was, for the Church, a part of the Great
Commission by which the Church has been commanded to extend the
boundaries of the Kingdom of Christ to the ends of the earth. Clearly,
receiving this sign puts a visible difference between those who belong to
the visible Church and those who belong to the world.
We should further note that baptism is a part of the Great Commis-
sion that has been given for the work of evangelism. The command given
in Matthew 28:19 is to “Go therefore and make disciples of all the
nations, baptizing them in the name of the Father and of the Son and of
the Holy Spirit.” The Divines taught that physical baptism, like physical
circumcision, is the initiatory rite of admission to the visible Church.
Once again the correlation between the two sacraments of both the Old
and New Testaments is clearly marked out. The essence of the Commis-
sion was to: go, make disciples, and baptize them. Baptism was a means
of marking them out from the world and identifying them as members of
the visible church.
In contrast to baptism, however, the Lord’s Supper is not directly a
Sacrament for making a visible difference between the church and the
world. The Lord’s Supper was not instituted in the same manner in the
Great Commission as was baptism, for nowhere are we commanded to
“Go therefore and make disciples, baptizing them, and dispensing
communion to all the nations.”
This statement must be clarified. In WCF 27:1 the Divines state that
both sacraments make a visible difference between the world and the
church, in that baptism sets forth a visible difference as to initiation,
The Purpose and Use of the Sacraments 61
whereas the Lord’s Supper sets forth a visible difference as to realization

and continuance. Nevertheless, the Lord’s Supper has the primary
significance of “confirming our interest in Christ and engaging us to His
service.” On the other hand, baptism puts a visible difference between
the visible church and the world, where we are identified as “members
of the visible church and separated therefore from the world.” Again,
carefully consider that baptism and the Lord’s Supper emphasize differing
perspectives, yet both have a separating and confirming use as sacra-
ments. That is why Christ has instituted two sacraments, not just one.
Let me emphasize that there is not necessarily a spiritual element
attached to physical baptism at the time it is given, as with the Lord’s
Supper in confirming our interest in Christ. Rather it is given as a one
time act applied to an individual, showing objectively (infant) and
subjectively (believer) the spiritual grafting into Christ. However, the
Lord’s Supper is a continuing act for those who have an interest in Christ
for being spiritually nourished. Note this distinction in Larger Catechism
177:
Wherein do the sacraments of baptism and the Lord’s Supper differ?

Answer: The Sacraments of baptism and the Lord’s Supper differ, in
that baptism is to be administered but once, with water, to be a
sign and seal of our regeneration and in-grafting into Christ . . .
whereas the Lord’s Supper is to be administered often, in the
elements of the bread and wine, to represent and exhibit Christ as
spiritual nourishment to the soul, and to confirm our continuance
and growth in him.
We may summarize as follows: First, the sacraments in their purpose

and use are word pictures that present Christ, just as the preaching of the
Word of God presents Christ. However, since the “word pictures” are
given from the Word of God itself, they cannot be understood apart from
the plain meaning given to them by the Word. This is why preaching is,
in itself, complete without the sacraments, while on the other hand the
sacraments are dependent upon the Word for conveying proper meaning,
purpose, and use. Christians maintain that the preaching of the Word of
God is primary in the church and its worship, but not to the detriment of
the sacraments by ignoring them. The sacraments are a “means of grace”
given by the Lord to help confirm the believer’s interest in him. Second,
a four-fold use governs the purpose of both sacraments. As to “confirm-
ing our interest and engaging us to Christ,” the Lord’s Supper most
clearly expresses that purpose. As demonstrating “church membership

and setting us apart from the world,” baptism most clearly expresses that
purpose.
What is unique about the two sacraments is that baptism is attached
to the Great Commission, whereas, the Lord’s Supper is attached to the
worship of God in the visible church. While baptism is to be applied to
all who profess the true religion and their children, which admits them
into the privileges of the visible church, if they are not regenerated it
does not admit them into the benefits of the invisible Church comprised
of those who truly believe. Nevertheless, we should note that baptism
does not come with a warning about wrong application, improper
subjects for application, or making a false profession of the true religion.
However, that is not true for the Lord’s Supper, which comes with a
warning of judgment and condemnation for those who are unworthy to
receive it. This will be considered in a future chapter.
Questions for Study
1. What are the four-fold purposes of the sacraments?
2. How do the sacraments represent Christ and his benefits?
3. How do the sacraments confirm our interests in Christ?
4. How do the sacraments mark us out as distinct from the world?
5. How do the sacraments engage us in the service of Christ?
6. How is the Lord’s Supper different in its institution than that of

baptism?
7. Why is baptism applied to infants of believers?

8
THE EFFICACY OF THE SACRAMENTS
“Now, they do not become effectual means of salvation by any power in

themselves. For we are not to suppose that they are more than ordinances,
by which God works those graces which we receive under them, and which
it is his prerogative alone to confer. Again, the efficacy of the sacraments is
not derived from the piety or intention of those by whom they are adminis-
tered; w ho though they are styled ‘stewards of the mysteries of God,’ as
persons to whom the administration of the ordinances is committed, yet
have not the least power to confer that grace which is Christ’s gift and work.”
(Thomas Ridgeley)
The Westminster Divines wrote in WCF 27:3, about the efficacy of the
sacraments, that is, how a sacrament administers grace to the individual:
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 insti-
tution, which contains, together with a precept authorizing the use
thereof, a promise of benefit to worthy receivers.
When they speak of the grace that is administered, the term they use is
“exhibit” which has often been mistaken to mean “to show forth.”
However, it is actually derived from the Latin, meaning to “apply or
administer,” and in this context they are speaking about how an indivi-
dual receives the grace promised in the thing signified. It is important to
remember the difference between the “sign,” and the “thing signified.”
Therefore, let us first consider the “sign,” and then the “thing signified
or the spiritual reality” which is represented by the “sign.”
The Sacrament as a Sign

Up to this point we have seen that in the Confession the term “sign”
is used of the sacraments, while in the Larger and Shorter Catechism the
terms used are “sensible signs” or “to signify.” Let us return for a
moment to the teaching of the Confession and the Catechisms to
reinforce this point. WCF 27:1 reads: “Sacraments are holy signs and seals
of the covenant of grace, immediately instituted by God, to represent
Christ and His benefits.” The Larger Catechism question 162 asks: “What
is a sacrament.” It answers that a sacrament is:
a holy ordinance instituted by Christ in his church, to signify, seal,

and exhibit unto those that are within the covenant of grace, the
benefits of his mediation; to strengthen and increase their faith, and
all other graces; to oblige them to obedience; to testify and cherish
their love and communion one with another; and to distinguish
them from those that are without.
A sacrament is divinely instituted and its first purpose is to signify (to

be a sign or symbol), that is, to represent something other than its
common nature. The signs are in themselves what we apprehend in the
outward elements, which we are able to sense. The outward signs are
physical elements and nothing more. However, these signs symbolize
something beyond themselves. We correctly say that a symbol is an
expressive sign that conveys a meaning beyond what the material or
physical symbol is in itself. In this way, the sign signifies or symbolizes
the real substance, that spiritual reality to which it points. As the
Confession states at 27:2:
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 the effects of the one are attributed to the
other.
Observe that the Divines held that “whence it comes to pass, the names
and the effects of the one are attributed to the other.” A sign remains
only a sign until the individual who has received it has also partaken of
the inward spiritual grace conveyed by the Holy Spirit. Another way of
stating this is found in WCF 27:3:
The Efficacy of the Sacraments 65
The grace which is exhibited (administered) in or by the sacraments

rightfully used (understood as to their purpose, administration, and
application of the spiritual reality), 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.
The Divines set forth these important points: (1) With the use of the
sacrament a grace is administered to the worthy receiver when it is used
correctly. (2) Grace is not administered to the worthy receiver due to any
power in the sacraments themselves. This differs from Roman Catholic
doctrine which teaches ex opere operato, which means that the grace is
efficacious in that it is fulfilled in the very act itself. In reality though, the
efficacy is not dependent upon the one giving or receiving.
Some claim that sacramental efficacy arises from the work done by
the individual administering it (ex opere operantis). The Divines reject the
notion that any grace is administered by: (1) the elements themselves or
(2) the individual administering the sacraments. Rather, the efficacious
nature of the sacrament is directly tied to the work of the Spirit in those
who possess true faith. The sacrament therefore consists of the outward
element and the “thing signified” by it.
Every sacrament offers two realities: (1) the outward sensible sign
and (2) the inward spiritual grace, which is signified by the sign. The
Divines state it this way in the Westminster Larger Catechism question
163:
What are the parts of a sacrament? Answer: The parts of a sacrament are
two; the one an outward and sensible sign, used according to Christ’s
own appointment; the other an inward and spiritual grace thereby
signified.
In this way the Reformers taught that the union which ties the sign to the
thing signified is spiritual in nature. Receiving the reality of the thing
signified requires true faith on the part of the recipient, so that when the
sacrament is received by faith, the grace of God accompanies it. This is
what is meant by the phrase “the means of grace.”
Thus, the signs are “instruments” which deliver that which they
symbolize to soul of the individual who believes. It is important to
remember that just like the Word of God when it is preached delivers
Christ to the hearer of the Word, that Word is efficacious when acted
upon by the Holy Spirit in regenerating the individual. The sacrament also
delivers Christ and his benefits by faith as a result of the ministry of the
Holy Spirit. It is in this very way that Augustine himself maintained that
the sacraments are the visible word or a visible picture of Christ and his
salvation.
It should be remembered that while the sacraments speak of spiritual
union, the physical element is received in a corporal way and therefore
only represents or symbolizes what is received in a spiritual way. It is not
the act of giving or the act of receiving, nor the elements themselves.
Receiving by faith under the working of the Holy Spirit makes the
sacraments efficacious. Keep in mind that the term “salvation” includes
the following doctrines: election, effectual calling, regeneration, faith,
justification, adoption, repentance, sanctification, and glorification. While
it must be maintained that men are justified by the imputed righteous-
ness of Christ by faith alone, all other graces that accompany salvation
are infused by the Holy Spirit. The Divines wrote in the answer to Larger
Catechism question 73 that:
Faith justifies a sinner in the sight of God, not because of those other
graces which always do accompany it, or of good works that are the
fruits of it, nor as if the grace of faith, or any act thereof, were imputed
to him for his justification; but only as it is an instrument by which he
receiveth and applieth Christ and his righteousness.
They go on to state in Larger Catechism question 77 the differences

between justification and sanctification:
Although sanctification be inseparably joined with justification, yet they

differ, in that God in justification imputeth the righteousness of Christ;
in sanctification his Spirit infuseth grace, and enableth to the exercise
thereof.
The Holy Spirit’s regenerative work imputes Christ’s righteousness to

us, wherein we are justified by God. Faith is the instrument used in
justification and is a gift given by the Holy Spirit. Sanctification accompa-
nies justification and is an ongoing work of the Holy Spirit infusing grace
to us. When we take the sacraments, those who have “truly believed”
receive the efficacy of the sacrament unto the perfecting of their faith
(though it is never completely perfected in this life). There is, then, both
an outward sign and an inward sign. The outward sign is the corporal
element and the inward sign is the spiritual reality or substance.
The outward sign refers to the “elements”; the rite or ritual used
refers to the “ceremony.” The “element” and the “ceremony” (rite or
ritual) are both the “outward sign” of the sacrament. On the other hand,
the “thing signified,” meaning, “the inward sign” is referred to as the
“spiritual” or “real substance.” The sign should never be confused with
the “thing signified” because to do so would turn one into the other. This
would be the same sacramental teaching of the Roman Catholic and
Eastern Orthodox Churches. The sign always represents the spiritual
substance; it never becomes the spiritual or the real substance thereof.
The Sacrament as a Seal

The seal differs from the sign or the symbol in that while the sign
represents to us the gospel and its spiritual significance, the seal is that
which helps to nourish us in our spiritual growth. Thus, the seal is
attached — not the sign, but the thing signified! Remember that the
Divines said that there are two parts to a sacrament. The first was the
outward or sensible sign, that which can be apprehended by our senses.
The second is “the inward and spiritual grace thereby signified.” In this
way, as seals of the covenant they convey what is signified: Christ and his
benefits given to those who through the Holy Spirit’s work believe, and
do really receive that which is promised. This emphasizes what they
spoke of in WCF 27:3:
The grace which is exhibited in or by the sacraments rightly used, is not

conferred by any power in them: neither 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.
As noted previously, the term “exhibit” is often mistaken to mean “to

show forth,” but in this context it really means to “apply or administer.”
Thus, the grace administered in the sacraments is not conferred by any
power in them. Their efficacy, that is their desired effect, is our nourish-
ment in grace, and is the work of the Spirit through the Word, when the
sacraments are received by faith.
Baptism as a Sign and Seal

The outward sign in baptism is water, which represents the inward
spiritual grace of purification by the work of the Spirit. This continual
indwelling of the Holy Spirit is the basis for our union with Christ, in
which we were spiritually baptized into Christ. All the benefits of Christ
and his grace of the New Covenant are received by the elect, such as,
regeneration, justification, adoption, sanctification, perseverance, and
glorification.
Baptism is a sacrament that is attached to the Great Commission,
therefore, it allows those who receive the outward element into the
membership of the visible Church. Those who have been regenerated by
the Holy Spirit and who have been justified by faith, are made members
of the invisible Church consisting of all the elect in Christ. Thus, the
outward sign of water is applied to the individual, which admits the
recipient into the visible Church and the privileges thereof. The inward
work of baptism, the baptism of the Holy Spirit is that which seals the
elect into Christ and his benefits in the invisible Church.
The Lord’s Supper as a Sign and Seal

The outward signs of the Lord’s Supper are bread and wine, which
are consecrated and distributed to those who are in communion with
Christ. The inward spiritual grace which is signified by the outward signs
is Christ and him crucified, which spiritual grace is received by faith.
Therefore it speaks of our spiritual union with Christ, which has resulted
from the indwelling of the Holy Spirit, the “spiritual presence of Christ.”
Furthermore, the Divines rejected the concept of the “real presence” of
Christ in the sacrament as held by the Roman Catholic Church. We see
this in WCF 29:6:
That doctrine which maintains a change of the substance of bread and

wine into the substance of Christ’s body and blood (commonly called
transubstantiation) by consecration of a priest, or by any other way, is
repugnant, not to Scripture alone, but even to common sense and
reason; overthroweth the nature of the sacrament, and hath been, and
is the cause of manifold superstitions; yea, of gross idolatries.
This Reformed view maintains that the spiritual presence of Christ is

in the Lord’s Supper, not a physical presence as taught by Roman
Catholicism or the Lutheran Church. By union of the Spirit and faith,

mystical and sacramental elements are truly apprehended. The teaching
of the “spiritual presence of Christ” in the sacrament of the Lord’s Supper
was not merely a sign and a pledge of the individual, but also a sign and
pledge of God’s covenantal provisions for the believer. The blessings of
grace and the finished work of Christ are spiritually present in the
sacrament (the thing signified) and conveyed by the instrument of faith
to the believer through the work of the Holy Spirit. Thus, it is not only
that we believe, but we spiritually participate in the life of Christ,
meaning our continual union with Christ.
In the seal, the sacrament is attached to the “union” we have with
Christ and one another as members of his mystical body. Again, we must
be careful not to apply the seal to the sign (the outward element) for it
is a seal only in that it is attached to “the thing signified.” If it is attached
to the “element” then the “element” itself would be the “real” and not
the “thing signified.”
Questions for Study
1. What does the term “exhibit” mean as it is used in the Confes-

sion?
2. What is meant when we say that the sacrament is a sign?
3. In what way is a sacrament a seal and what is meant by seal?
4. How is a sacrament a means of grace to the believer?
5. Of what is baptism a sign?
6. How is baptism a seal to the believer?
7. What is the Lord’s Supper a sign of?
8. How is the Lord’s Supper a seal to the believer?

9
THE QUALIFICATIONS FOR BAPTISM
“God made His Church to include infants among its members as well as
adult believers; and this too He did not in connection with their personal
act, which was impossible, but in connection with the act of their
parents. The membership of the father was counted to the infant.”
(James Bannerman)
The covenant community includes both an outward membership and

an internal membership. Membership within the covenant is either within
the bounds of the visible Church only, or within the invisible and visible
Church simultaneously. The nature of one’s membership — external only
(covenant community) or internal and external (covenant of grace) —
determines whether one has only the privileges offered in the covenant
or actually possesses Christ and his benefits in grace. This distinction is
important for maintaining the proper view of the sacraments from the
Reformed perspective. The reason that this distinction must be main-
tained is confessional in nature. The Larger Catechism question 31 states
that: “The covenant of grace was made with Christ as the second Adam,
and in Him with all the elect as His seed.” The distinction is between
being members in the “covenant community” versus membership in the
“covenant of grace.” The covenant within the old administration or within
the new administration has aspects that are external and internal, visible
and invisible, physical and spiritual.
What this means is that one can be a member of the covenant
externally, that is, within the membership of the visible Church (covenant
community), and yet not be a member of the invisible Church (covenant
of grace), which requires spiritual union with Christ. When an outsider
professes faith, he comes as a member of the invisible Church seeking
membership in the visible Church by means of water baptism. If a child’s
parents, either one or both, are members of the visible Church, having
professed the true religion, they may be admitted to the visible Church,
and until their children can confirm their faith in Christ the children
remain members of the covenant community. They continue in this

status until they have been regenerated by the Holy Spirit, wherein their
external baptism which represents the “thing signified,” that “spiritual
union” with Christ, has been finally brought to fruition. Or if any one of
their children should be non-elect, they will eventually break the cove-
nant by rejecting the gospel of Jesus Christ. Let us examine these issues
more closely.
Recipients of Baptism
The Larger Catechism in question 166 states, concerning the question
of who is qualified to be admitted to the sacrament of baptism:
Baptism is not to be administered to any that are out of the visible

church, and so strangers from the covenant of promise, till they
profess faith in Christ, and obedience to him, but infants descending
from parents, either both, or but one of them, professing faith in
Christ, and obedience to him, are in that respect within the
covenant, and to be baptized.
Here the Divines maintain that one who professes the true religion,
and who has never received the sign of baptism within a biblical church
as an adult or a child, is to receive the sacrament as one who has been
saved by grace through faith by the regenerating work of the Holy Spirit.
This is a “confessor’s baptism” or “baptism by profession.” While we
assume that his profession is true, that he has truly been regenerated or
born-again, the local church cannot be absolutely assured of this.
Therefore, the church accepts the person’s profession as true, until it is
proven otherwise, and the sacrament of baptism is administered to him.
Reformed and Presbyterians do not discount “credobaptism” or as it is
often called “believer’s baptism”; however, they also believe in “paedo-
baptism,” i.e., child and/or infant baptism.
The Divines also maintain that infants and underage children in their
father’s home are also to be admitted to the external or visible covenant
community. This is because they are by consanguinity (relationship by
blood) a part of a Christian family, where either both or one of the
parents professes true faith. This is practiced in the Church because the
smallest unit in a local church is the family. The family is basic to both
civil government and the visible Church. Of the three institutions that
God has ordained in human society — family, Church and civil govern-
The Qualifications for Baptism 73
ment — both Church and government are made up of the family. The
family institution is basic to the other two.
Historically, it has been maintained in most countries of the world
that wherever a father and mother held their citizenship, that was the
common-law citizenship held by their children. This same understanding
of family and citizenship in the civil realm is the basis for membership in
the ecclesiastical realm. This practice finds its heritage for the Church in
the fact that God made a covenant with Abraham and with his children.
In Genesis 17:7 we read: “And I will establish My covenant between Me
and you and your descendants after you in their generations, for an
everlasting covenant, to be God to you and your descendants after you.”
This promise of God’s gracious covenant included both Abraham and his
generations. This speaks to the covenant both externally and internally.
However, as has been noted earlier in this book, the promise of
redemption in the covenant of grace was only made with the elect, that
is, those who were chosen by God in Christ Jesus before the foundation
of the world (Ephesians 1:3–5).
Again in Genesis 17:9–10 we read: “And God said to Abraham: ‘As for
you, you shall keep My covenant, you and your descendants after you
throughout their generations. This is My covenant which you shall keep,
between Me and you and your descendants after you: Every male child
among you shall be circumcised.’” Circumcision was an outward sign
showing membership in the covenant. But this did not mean that the
child was in the redemptive (grace) or internal promise of the covenant
by election. Nor does the New Testament know of any such promise
based on genetics (human relations, e.g., children) or as a result of having
the sign of the covenant applied to an individual.
St. Paul in Galatians 3:13–18 makes it perfectly clear that those who
truly come to Christ are the elect. It should be remembered that all the
benefits of the covenant are given directly by Christ, our federal head,
and they come only to those who have been elected in him. The elect
receive the blessing and benefits of Christ’s salvation by faith alone.
Therefore, those who are of the faith, not genetically, but spiritually, are
of the true children of Abraham.
only a man”s covenant, yet if it is confirmed, no one annuls or adds

promise of no effect. For if the inheritance is of the law, it is no
longer of promise; but God gave it to Abraham by promise.
We are also given examples of this in Romans 9 where we are told

that children who have received the sign of the covenant are within the
visible membership of the Old Testament Church (the nation of Israel),
but are not necessarily members of “true Israel.” Romans 9:6–13 notes:
But it is not that the word of God has taken no effect. For they are
not all Israel who are of Israel, nor are they all children because they
are the seed of Abraham; but, ‘In Isaac your seed shall be called.’
That is, those who are the children of the flesh, these are not the
children of God; but the children of the promise are counted as the
seed. For this is the word of promise: ‘At this time I will come and
Sarah shall have a son.’ And not only this, but when Rebecca also
had conceived by one man, even by our father Isaac (for the children
not yet being born, nor having done any good or evil, that the
purpose of God according to election might stand, not of works but
of Him who calls), it was said to her, ‘The older shall serve the
younger.’ As it is written, ‘Jacob I have loved, but Esau I have
hated.’”
Notice, Abraham has two sons, and both have the sign of the covenant of
God’s grace applied to them. Yet one is of the promise internally (Isaac)
and the other is not (Ishmael). The same is said of Isaac’s twin sons. One
(Jacob) is loved by God and the other (Esau) is hated, even before either
one of them had done anything good or evil. Why? In order that the
purpose of God according to election might stand! That is to say, “those
who are the children of the flesh, these are not accounted as the seed.”
Those who are the children of the promised seed are the elect in Christ
Jesus as we are told in the promise of Genesis 22:18.
In Galatians 3:8 we read: “And the Scripture, foreseeing that God
would justify the Gentiles by faith, preached the gospel to Abraham
beforehand, saying, “In you all the nations shall be blessed.” Thus as the
children in Abraham’s day were included in the visible covenant commu-

nity and were extended the privileges of the covenant externally, so too
our children should also be extended that same membership in the new
administration of the covenant of grace, with all the privileges afforded
to them. Children, as members of the visible Church, are to receive
instruction and to act accordingly.
The Covenant Family

In Ephesians 6:1–4 Paul writes:
Children, obey your parents in the Lord, for this is right. “Honor
your father and mother,” which is the first commandment with
promise: “that it may be well with you and you may live long on the
earth.” And you, fathers, do not provoke your children to wrath, but
bring them up in the training and admonition of the Lord.
In this passage we find the heart of the covenanting family within the
New Testament administration. Children are members in the visible
Church and under its authority and command via their professing parents
(one or both). Here we see the consistency between the old administra-
tion and the new administration. As a matter of fact, we should ask: What
covenant has God ever made which excludes children? From Noah to
Christ, all covenants included the children. Consider the following
covenants:
• Noahic covenant in Genesis 9:9: “And as for Me, behold, I

establish My covenant with you and with your descendants after
you.” (Though this covenant is given generally, it still speaks of
the children as do all the covenants).
• Abrahamic covenant in Genesis 17:7: “And I will establish My
covenant between Me and you and your descendants after you in
their generations, for an everlasting covenant, to be God to you
and your descendants after you.”
• Mosaic Covenant in Deuteronomy 29:10–13: “All of you stand
today before the LORD your God: your leaders and your tribes
and your elders and your officers, all the men of Israel, your little
ones and your wives — also the stranger who is in your camp,
from the one who cuts your wood to the one who draws your
water — that you may enter into covenant with the LORD your
God, and into His oath, which the LORD your God makes with
you today, that He may establish you today as a people for

Himself, and that He may be God to you, just as He has spoken
to you, and just as He has sworn to your fathers, to Abraham,
Isaac, and Jacob.”
• The Davidic covenant in Psalm 89:3–4 says: “I have made a
covenant with My chosen, I have sworn to My servant David: Your
seed I will establish forever, And build up your throne to all
generations. Selah”
• This covenantal relationship in its external call is the same as
given in the New Testament by St. Peter who stated in Acts
2:38–39: “Then Peter said to them, “Repent, and let every one of
you be baptized in the name of Jesus Christ for the remission of
sins; and you shall receive the gift of the Holy Spirit. For the
promise is to you and to your children, and to all who are afar
off, as many as the Lord our God will call.”
Why should we believe that this aspect of the covenant has been
repealed in the New Testament?
Look at how St. Paul sets forth the repealing ordinance in Galatians,
where distinctions are no longer accepted in the new administration. He
states in Galatians 3:28: “There is neither Jew nor Greek, there is neither
slave nor free, there is neither male nor female; for you are all one in
Christ Jesus.” But we find nowhere any repealing ordinance about the
relationship of parents to children. This is because the family of the Old
Testament does not differ at all from the family of the New Testament.
In the Law of God, cursings and blessings are promised upon the children
up to the third and fourth generations as a result of the father’s sins.
Exodus 20:5: “you shall not bow down to them nor serve them. For I, the
LORD your God, am a jealous God, visiting the iniquity of the fathers
upon the children to the third and fourth generations of those who hate
Me.” For God to suspend his design of the family in the New Testament,
and not to consider the children of the household as a part of the
promise, externally speaking, would have generated great confusion
among the Jews.
If, therefore, the family in the Old Testament consists of the same
structure in the New Testament, then why may we not assume that when
household baptisms take place in the narratives of the Book of Acts they
would include infants and children under the authority of their father
and/or mother? Consider Lydia in Acts 16:15: “And when she and her
household were baptized, she begged us, saying, ‘If you have judged me
to be faithful to the Lord, come to my house and stay.’ So she persuaded
us.” The Divines wrote in the Westminster Shorter Catechism question
95:
To whom is baptism to be administered? Answer: Baptism is not to

be administered to any that are out of the visible church, till they
profess their faith in Christ, and obedience to him; but the infants
of such as are members of the visible church are to be baptized.
In the Larger Catechism, the Divines wrote with greater specificity in

question 166:
Unto whom is baptism to be administered? Answer: Baptism is not

to be administered to any that are out of the visible church, and so
strangers for the covenant of promise, till they profess their faith in
Christ, and obedience to him, but infants descending from parents,
either both, or but one of them, professing faith in Christ, and
obedience to him, are in that respect within the covenant, and to be
baptized.
When the Divines state “are in that respect within the covenant” they
are advocating the baptism of children and/or infants on the basis that
the parents are members of the visible Church by profession of faith. As
in the Old Testament, so in the New Testament: children are to be added
as members of the visible community of believers by the initiatory rite of
baptism. They are in the external covenant of grace. The Divines were
never arguing for “presumptive regeneration” or “presumptive election”
as the basis for children being baptized. Rather, as the children under the
old administration were members of the visible Church (a Church under
age), so too children in the New Testament Church are to be given the
privileges of membership within the visible Church. This is the basis for
paedobaptism. If one’s theology of the covenant is biblically conceived,
then the doctrine of baptism cannot be ignored. Indeed, it must be
embraced and practiced for the sake of God’s honor and glory, and for
the privileges that God offers to our children.
Again, we must emphasize that baptism is directly tied to the Great
Commission, and therefore it is that sacrament which primarily puts a
difference between the Church in its visible manifestation and the world.
Why would we not put a visible difference between our children and the
world also? Consider what St. Paul wrote in 1 Corinthians 7:14 as it

relates to the separated life that is called for by the children of believing
parents, which makes them distinct from the world: “For the unbelieving
husband is sanctified by the wife, and the unbelieving wife is sanctified
by the husband; otherwise your children would be unclean, but now they
are holy.”
We must be sure; however, that our view of paedobaptism does not
contend that our children are regenerated by the application of the
sacrament. However, we do believe that it is a great sin not to place our
children under the ordained sign of God’s sovereign authority over us and
our children. How can we really ask God to protect and save our families
if we withhold our children from the covenant of God’s promise? No truly
Reformed or Presbyterian churchman believes in “baptismal regenera-
tion.” The Divines make that absolutely clear in WCF 28:5:
Although it be a great sin to contemn or neglect this ordinance, yet

grace and salvation are not so inseparably annexed unto it, as that
no person can be regenerated or saved without it; or, that all that
are baptized are undoubtedly regenerated.
Just as an individual who is outside the visible Church comes to Christ

and then seeks to be baptized in obedience to the command, so do we
seek to obey this ordinance by bringing our children into the Church and
admitting them to its membership and privileges.
The Efficacy of Baptism

A word needs to be said how baptism becomes an effectual means of
grace to those who truly believe in Christ for their salvation. To under-
stand the benefit of the thing signified by the sacrament of baptism
requires an individual to contemplate its true significance as it relates
spiritually to his union with Christ. In this way it does not differ from our
view of the Lord’s Supper. The Divines wrote concerning the efficacy of
baptism in Larger Catechism question 167:
How is our baptism to be improved by us? Answer: The needful but

much neglected duty of improving our baptism, is to be performed
by us all our life long, especially in the time of temptation, and
when we are present at the administration of it to others; by serious
and thankful consideration of the nature of it, and of the ends for
which Christ instituted it, the privileges and benefits conferred and
sealed thereby, and our solemn vow made therein; by being

humbled for our sinful defilement, our falling short of, and walking
contrary to, the grace of baptism, and our engagements; by growing
up to assurance of pardon of sin, and of all other blessings sealed to
us in that sacrament; by drawing strength from the death and
resurrection of Christ, into whom we are baptized, for the mortify-
ing of sin, and quickening of grace; and by endeavoring to live by
faith, to have our conversation in holiness and righteousness, as
those that have therein given up their names to Christ; and to walk
in brotherly love, as being baptized by the same Spirit into one
body.
The efficacious work of the sacrament to our benefit in Christ is

concisely set forth by the Divines in this Larger Catechism question. Note
how baptism is a “means of grace” to us, that is, it ministers the truth of
God’s redemption to us as a result of the Holy Spirit’s work. The “thing
signified” has become a reality in the life of the individual who has
received the sacrament of water baptism, as we see from the following.
First, the Divines state that it is important and necessary to understand
how this sacrament can increase our growth in sanctification, and in that
respect, our salvation. Second, they maintain that this understanding has
been neglected in confirming our faith in Christ. Third, nevertheless they
point out that this is our duty throughout our life. Fourth, they note its
advantage in dealing with the temptations of sin. For by looking to our
commitment and profession of regeneration of the Spirit, how can we
give way to that which denies what we have been committed to in Christ
as a member of his Church, and also in our daily Christian walk with the
Lord?
Fifth, the Divines also make it clear that we should especially
consider all of those spiritual benefits represented by the sacrament
when others are having it applied to them. It is at this time, and also in
our dealings with temptation and sin, that we should:
1. Give ourselves to serious and thankful consideration of the

sacrament’s nature, that is, the spiritual reality that it stands for
in the life of one who has come to Christ by faith.
2. Consider the ends which it represents, that is, baptism by the
Holy Spirit (regeneration) in which we are made partakers of
Christ’s redemption — and to all the other benefits that belong
to those who are renewed creatures in his kingdom.
3. Reflect on the privileges and benefits that have been given to us

in our salvation, wherein we have been sealed by the Holy Spirit
of promise.
4. Remember the vow that we made in receiving the sacrament as
one who belongs to Christ. For we are not our own, but have
been bought by the precious blood of Christ.
5. Recognize our sinful plight and our inability to secure a right
standing with God by our own efforts, and the additional
humility that comes from the fact that we still have to deal with
the remnant of sin left in us.
6. Contemplate how we sometimes walk contrary to or fall short of
the desired results of sanctification in our daily lives.
7. Recall that in Christ we have forgiveness of sin, and have been
pardoned (that is, justified before God by faith alone in Christ
alone). We have also been given all those other graces to assist
us in our development of a mature Christian life.
8. Draw strength from our understanding of what Christ has done
for us in his death, burial and resurrection, into whom we have
been baptized by the Spirit. For we are now capable of mortify-
ing (putting to death) sin in our lives, because we have been
made alive by his grace.
9. Endeavor to live by faith, conducting all of our activities in
holiness and righteousness. We can do this since we have given
our selves up to Christ, so that we might be conformed to his
image.
10. Walk in brotherly love because we have all been baptized (Spirit
baptism) into one body, the true Church, the Church invisible,
the mystical body of Christ.
By these means the Divines believed we can increase the benefits of this
sacrament as a means of grace. To this end, we must teach all those,
young or old, that this is the end to which we have had the sacrament of
baptism applied, and the very thing which it signifies through the power
of the Holy Spirit.
Sixth, considering all that we have discussed about the efficacy of a
sacrament, especially that of baptism, let us once again state this
doctrine as it is written in WCF 28:6:
The efficacy of baptism is not tied to that moment of time wherein

it is administered; yet notwithstanding, by the right use of the
ordinance, the grace promised is not only offered, but really
exhibited and conferred, by the Holy Ghost, to such (whether of age
or infants) as that grace belongeth unto, according to the counsel
of God’s own will, in His appointed time.
Now what must be understood concerning the efficacy of the sacrament

of baptism and its relationship to faith is this: just as God gives faith in
our salvation, as a gift through the regenerating work of the Holy Spirit,
faith itself is the “instrument” through which we are justified. It is not
faith that justifies, but faith is the “instrument” through which God
justifies a sinner. So it is in sacramental efficacy. Faith, the gift of God is
the “instrument” through which the sacrament operates (ex opera fides).
Both faith and grace come from God by the work of his Holy Spirit.
It is in this context that the Divines clarify the efficacious nature of
the sacrament of baptism. They are pointing out that an individual’s
baptism should be a means of grace, but not necessarily at the moment
it is applied. However, the faith that appropriates the grace offered in the
sacrament includes the faith by which the individual looks back to his
baptism throughout his Christian life. That is why the sign of baptism
only is applied once, and for the child, it is applied in infancy. Neverthe-
less, the faith which comes at God’s appointed time looks back to it. This
is our understanding of what a sacrament is and how it functions
efficaciously. God continues to use the sacrament of baptism throughout
our Christian life to confirm our faith in Christ and to continue to help us
in our spiritual maturity.
Questions for Study
1. How is one a member of the external covenant and not a member

of the internal covenant of God’s grace?
2. Why is a person who has never received Christ to receive baptism

after his profession of faith?
3. Why are the children of a believer required to be baptized?

4. Is a child considered as an elect person because he is born in the

home of a believer?
5. What passage of Scripture refutes the idea of presumptive

regeneration or election?
6. Have children always been considered in Scripture as members

of the covenant?
7. What is the efficacy of baptism?

10
THE QUALIFICATIONS FOR
THE LORD’S SUPPER
“These qualifications must be explained carefully to the people, for we

see that men are not concerned enough about true faith, by which alone
we come into Christ’s presence and remain close to him. They think they
have Christ sufficiently present with them if they have his fleshly
presence, which they dredge up from sheer superstition, going beyond
scripture. We also see the idolatry into which the world has fallen.”
(John Calvin)
The Westminster Divines wrote in the Larger Catechism question 171

concerning who is qualified to partake of the Lord’s Supper:
How are they that receive the sacrament of the Lord’s Supper to
prepare themselves before they come unto it? Answer: They that
receive the sacrament of the Lord’s Supper are, before they come,
to prepare themselves thereunto, by examining themselves of their
being in Christ, of their sins and wants; of the truth and measure of
their knowledge, faith, repentance, love to God and the brethren,
charity to all men, forgiving those that have done them wrong; of
their desires after Christ, and of their new obedience; and by renew-
ing the exercise of these graces, by serious mediation, and fervent
prayer.
It must be understood that the Lord’s Supper is a sacrament that is

celebrated within the visible Church. The Lord’s Supper is not like the
sacrament of baptism, which is attached to the Great Commission.
Baptism is an initiatory rite into the membership of the visible Church,
whereas, the Lord’s Supper is the sacrament that directly relates to the
union and communion of those who profess the true religion. While both
spiritually point to Christ and his benefits, each has a different emphasis.
Baptism has only one condition for having it applied, that is, either a
profession of faith, or a child of one who has professed faith. The Lord’s
Supper, however, has many conditions according to the Westminster
Divines. It should also be kept in mind that baptism is a sacrament that
admits an individual into the visible Church and its privileges, spiritually
signifying the work of the Holy Spirit in regeneration and speaking of
Christ who is the “thing signified” in the sacramental union. The Lord’s
Supper is the sacrament directly attached to those who are members of
the invisible Church, that is, those who have professed the true religion,
who by faith come to receive the benefits promised in Christ and that are
represented in the sacramental union.
Baptism is a passive sacrament in that it is administered to a passive
recipient. After all, it speaks of the way we are brought into the invisible
Church by the regenerating work of the Holy Spirit. It is only to be
administered once in a biblically confessing church, because the Holy
Spirit regenerates and admits a person once and once only to the
invisible Church by Spirit baptism. However, the Lord’s Supper is not a
passive sacrament. It requires one actively to participate in the receiving
of the bread and the wine. The bread and wine represent Christ’s body
and blood which were given for the sins of the elect. Those who would
come to the table are professing that they have received the baptism of
the Holy Spirit and are coming by faith to feed upon Christ spiritually,
that is, by the work of the Spirit.
The Nature and Essence of the Lord’s Supper

Before we move on to consider what the Divines maintained as the
qualifications, we should review the nature and essence of the Lord’s
Supper to refresh our understanding as to why we restrict it’s administra-
tion to those who profess the true faith and who live according to their
Christian calling. The Divines explained the sacrament of the Lord’s
Supper in the WCF 29:1:
Our Lord Jesus Christ, in the night wherein He was betrayed,

instituted the sacrament of His body and blood, called the Lord’s
Supper, to be observed in His Church, unto the end of the world, for
the perpetual remembrance of the sacrifice of Himself in His death;
the sealing all benefits thereof unto true believers, their spiritual
nourishment and growth in Him, their further engagement in and
to all duties which they owe unto Him; and to be a bond and pledge
of their communion with Him, and with each other, as members of
His mystical body.
Qualifications for the Lord’s Supper 85
It is this bond and pledge in our communion with Christ and with each
other as members of his mystical body that is signified in our eating the
bread and drinking the wine.
In the Westminster Larger Catechism question 168, the Divines
answer the question as to the nature of the Lord’s Supper:
What is the Lord’s Supper? Answer: The Lord’s Supper is a sacra-

ment of the New Testament, wherein, by giving and receiving bread
and wine according to the appointment of Jesus Christ, his death is
shewed forth; and they that worthily communicate feed upon his
body and blood, to their spiritual nourishment and growth in Grace;
have their union and communion with him confirmed; testify and
renew their thankfulness, and engagement to God, and their mutual
love and fellowship each with other, as members of the same
mystical body.
This sacrament is a testimony of those who have already professed the

true faith. They are coming in order to continue seeking spiritual
nourishment and growth in grace. They are not seeking to come to Christ
in the way that is manifest in the sacrament of baptism. They have
already come and continue coming, looking only to him for the comple-
tion of that good work he has begun in us. St. Paul wrote in Philippians,
1:3–6:
I thank my God upon every remembrance of you, always in every

prayer of mine making request for you all with joy, for your
fellowship in the gospel from the first day until now, being confi-
dent of this very thing, that He who has begun a good work in you
will complete it until the day of Jesus Christ.
With this understanding, the Divines continue to pursue the issue of

the Lord’s Supper as a means of grace to the believer in Larger Catechism
question 170:
How do they that worthily communicate in the Lord’s Supper feed

upon the body and blood of Christ therein? Answer: As the body and
blood of Christ are not corporally or carnally present in, with, or
under the bread and wine in the Lord’s Supper, and yet are
spiritually present to the faith of the receiver, no less truly and
really than the elements themselves are their outward senses; so

they that worthily communicate in the sacrament of the Lord’s
supper, do therein feed upon the body and blood of Christ, not after
a corporal or carnal, but in a spiritual manner; yet truly and really,
while by faith they receive and apply unto themselves Christ
crucified, and all the benefits of his death.
Coming to the Lord’s Supper

When we come to the table of the Lord, we do so by faith, being
indwelt by the Holy Spirit. We feed upon Christ’s body and blood
spiritually, not corporally or carnally. We don’t believe that the body and
blood of Christ are physically transformed from bread and wine into the
physical body of Christ. Nor do we hold that the physical body and blood
of Christ is around, under, and/or through the bread and the wine. We
come by faith seeking through the Holy Spirit’s working within us, to
confirm our faith, our interests in Christ Jesus. It is not received
differently than the preaching of the Word, and it cannot be established
apart from or practiced without the Word as foundational and instruc-
tional. It is from the Word of God that we can come to understand the
sacrament’s purpose and use. It is not a magical rite, but a reasonable or
rational one, and therefore capable of being apprehended by the
individual through faith, while seeking understanding concerning the
union and communion that we have in Christ Jesus.
In this way, the Lord’ Supper confirms, nourishes, and grows us in the
grace that has been given to us through the regenerating work of the
Holy Spirit. This sacrament is important for the development and
maturing of the Christian’s life and faith. If ignored, it will be to our own
detriment. This is because of the essential nature of our coming by faith
to be nourished, to grow in grace, to confirm our interests in Christ, and
to increase our well being within the mystical body of Christ. Therefore
we must consider how we approach the table of the Lord before we
participate, whether we are young or old. This requirement is a precondi-
tion to all who approach the table, and who desire to feed spiritually
upon Christ. Thus, the Divines wrote in the Larger Catechism question
173:
May any who profess faith, and desire to come to the Lord’s supper,
be kept from it? Answer: Such as are found to be ignorant or
scandalous, notwithstanding their profession of faith, and desire to
come to the Lord’s supper, may and ought to be kept from that
sacrament, by the power which Christ hath left in his church, until
they receive instruction, and manifest their reformation.
The Divines here maintain that those who are ignorant, i.e., those who
do not understand the purpose, use, and spiritual meaning symbolized
in the Lord’s Table, should not participate.
Paul on Celebrating the Lord’s Supper

Furthermore, those who are found scandalous should also be kept
from the table. By scandalous, the Divines meant those who are living in
contradiction to their profession. Therefore, those individuals who are
living in sin and not living out their Christian profession should not be
permitted to come and participate in the sacrament. All of this is based
upon 1 Corinthians 11:17–33:
Now in giving these instructions I do not praise you, since you come
together not for the better but for the worse. For first of all, when
you come together as a church, I hear that there are divisions
among you, and in part I believe it. For there must also be factions
among you, that those who are approved may be recognized among
you. Therefore when you come together in one place, it is not to eat
the Lord”s Supper. For in eating, each one takes his own supper
ahead of others; and one is hungry and another is drunk. What! Do
you not have houses to eat and drink in? Or do you despise the
church of God and shame those who have nothing? What shall I say
to you? Shall I praise you in this? I do not praise you. For I received
from the Lord that which I also delivered to you: that the Lord Jesus
on the same night in which He was betrayed took bread; and when
He had given thanks, He broke it and said, “Take, eat; this is My
body which is broken for you; do this in remembrance of Me.” In the
same manner He also took the cup after supper, saying, “This cup
is the new covenant in My blood. This do, as often as you drink it,
in remembrance of Me.” For as often as you eat this bread and drink
this cup, you proclaim the Lord”s death till He comes. Therefore
whoever eats this bread or drinks this cup of the Lord in an
unworthy manner will be guilty of the body and blood of the Lord.
But let a man examine himself, and so let him eat of the bread and
drink of the cup. For he who eats and drinks in an unworthy manner
eats and drinks judgment to himself, not discerning the Lord’s body.
For this reason many are weak and sick among you, and many sleep.
For if we would judge ourselves, we would not be judged. But when

we are judged, we are chastened by the Lord, that we may not be
condemned with the world. Therefore, my brethren, when you
come together to eat, wait for one another.
It is imperative that we consider this passage of Scripture very carefully;

since it has come under dispute recently by some who have sought to
change the meaning and teachings on Reformed covenantal theology and
the sacraments.
In Chapter 11 of 1 Corinthians we find the church at Corinth coming
together to celebrate both a love feast and the sacrament of the Lord’s
Table. The Lord’s Supper is being confused as a common meal and the
meaning of the sacrament is being lost as a means of grace to the
believers. It is this problem that gives rise to St. Paul’s explanation of the
nature and meaning of the Lord’s Supper.
The Apostle begins in verse 17 stating: “Now in giving these
instructions I do not praise you, since you come together not for the
better but for the worse.” He says he does not praise them because their
coming together has been to their detriment and not to the benefit of
the whole body of Christ. He continues in verses 18 and 19: “For first of
all, when you come together as a church, I hear that there are divisions
among you, and in part I believe it. For there must also be factions among
you, that those who are approved may be recognized among you.” The
Apostle notes that divisions have arisen wherein some are being
approved and preferred above others.
In verse 20 he notes that this gathering and eating of a love feast is
not ordained for the church as the basis for the celebration of the
sacrament of the Lord’s Table. Some have suggested that what the
Apostle was emphasizing was not dealing with the Lord’s Supper, but the
prejudicial manner of some towards others at the common meal. While
Paul does condemn them for their prejudicial treatment of one another,
it is not the condemnation spoken of wherein Paul states “some are
physically weak, some are sick and others have died.” If this were a
correct interpretation the condemnation by God would be most unusual.
We never see this type of judgment given anywhere else in Scripture for
the same type of behavior. Such an interpretation is ludicrous in that God
would be condemning church members for their behavior in the way they
approach the love feast, whereas he does not condemn them for
trampling underfoot the blood and body of Christ (the Sacraments) in its
misuse! If that is the case why then does St. Paul state: “Therefore when
you come together in one place, it is not to eat the Lord’s Supper.” In
other words, the Apostle is informing the Corinthians, that they have
assembled to worship God, and the eating of the Lord’s Supper is to be
a part of that service. However, the Corinthians turned the Lord’s Supper
into a common meal among the brethren, mixing the common meal with
the Lord’s Supper, and they have acted prejudicially towards some of the
poorer members of the church.
Paul continues his admonition by noting their behavior during the
meal, and then asks them how is it that they don’t have houses in which
to eat and drink their meals. Then they would not confuse it as the Lord’s
Table which is the only commanded meal the Church is to eat together.
It is a special meal and not common, as portrayed by the Corinthian
church.
Paul writes in verses 21–22: “For in eating, each one takes his own
supper ahead of others; and one is hungry and another is drunk. What!
Do you not have houses to eat and drink in? Or do you despise the
church of God and shame those who have nothing? What shall I say to
you? Shall I praise you in this? I do not praise you.” The Apostle then
proceeds to instruct the Corinthians regarding the true meaning and
purpose of the Lord’s Supper beginning in verse 23–26, he writes: “For
I received from the Lord that which I also delivered to you: that the Lord
Jesus on the same night in which He was betrayed took bread; and when
He had given thanks, He broke it and said, “Take, eat; this is My body
which is broken for you; do this in remembrance of Me.” In the same
manner He also took the cup after supper, saying, “This cup is the new
covenant in My blood. This do, as often as you drink it, in remembrance
of Me.” For as often as you eat this bread and drink this cup, you
proclaim the Lord’s death till He comes.”
Note carefully how Paul restates the divine institution as given by
Christ as the reason we are to participate in the Lord’s Supper. First,
because it reminds us that his body and blood were given for us, that is,
Christ was the sacrifice for our redemption. We are to remember this
great and glorious work of Christ. Second, he states that as often as the
Church comes together to worship God and honor Christ, this the eating
of the bread and drinking of the wine proclaims the Lord’s work of
redemption. In this eating and drinking we are to affirm and confirm that
faith for salvation is in the redemptive work of Christ alone. This is to be
perpetual for the Church until the Lord returns to restore all things in the
eternal state.
It should be pointed out that eating the bread and drinking the cup
symbolize or represent the spiritual reality of the body and blood given
by Christ for us, which has been made real through the work of the Holy
Spirit. Paul states this truth most clearly in 1 Corinthians 12:12 –13: “For
as the body is one and has many members, but all the members of that
one body, being many, are one body, so also is Christ. For by one Spirit
we were all baptized into one body — whether Jews or Greeks, whether
slaves or free — and have all been made to drink into one Spirit.” Thus,
if you want to eat, eat at home! Don’t misrepresent the true meaning and
use of the Lord’s Supper when you gather together.
Having pointed out this error committed by the Corinthian church,
Paul now turns their attention to the requirements for participating in the
Lord’s Supper. They must examine themselves. Paul states further in 1
Corinthians 11:28ff:
Therefore whoever eats this bread or drinks this cup of the Lord in
an unworthy manner will be guilty of the body and blood of the
Lord. But let a man examine himself, and so let him eat of the bread
and drink of the cup. For he who eats and drinks in an unworthy
manner eats and drinks judgment to himself, not discerning the
Lord’s body. For this reason many are weak and sick among you,
and many sleep. For if we would judge ourselves, we would not be
judged. But when we are judged, we are chastened by the Lord, that
we may not be condemned with the world. Therefore, my brethren,
when you come together to eat, wait for one another.
We make a variety of observations on this passage.

First, St. Paul states that one who eats the bread and drinks the cup,
which represents Christ’s redemption, in an unworthy manner will be
guilty of the body and the blood of the Lord. He will not be guilty of
considering one above another, but of the body and blood of the Lord.
There is no other legitimate interpretation of this passage without doing
it an injustice and therefore perverting Paul’s true meaning. Many cite
this passage as dealing with the Lord’s Supper and then interpret it as a
problem with the manner in which they were feasting. This cannot be the
case at all. Clearly, St. Paul states that they are to do their eating or
feasting at home and not at the church. They are confusing the two
meals, but only one is commanded by our Lord. Only one is a means of
grace. Only one has anything to do with worship.
Second, when he says they are “unworthy,” he is not saying that
there is a time that the redeemed are sinless and only then can they
come to the table. Such an interpretation would be foolish. Those who
are worthy to receive are those who have been made worthy by the grace
that has been given to them by God through Christ by the transforming
power of the Holy Spirit. However, we must consider how we are made
worthy and whether or not we are walking a Christ-like life of faith to
which we have been called.
Third, those who eat and drink in an unworthy manner are guilty, not
of preferring one above another (rich over the poor), but they are guilty
of “not discerning the body” of the Lord (the redemption that is
represented by the sacrament). How can the Apostle Paul state this any
more clearly as to the object of our disrespect, which is Christ’s work of
redemption? Without this proper understanding of salvation in Christ by
which all men come to God in the same manner (by grace), we could
never understand why we ought to treat each other with equal care and
respect for who we are in Christ and members of the Church visible. It is
for this very reason, not discerning the Lord’s work of redemption that
some are weak, some are sick and others have died. The Corinthian
church members were being called to task for their treatment of one
another, but not because of the meal they were eating, but rather,
because they had confused the meal (their love feast) with the Supper of
the Lord and in this they were denying some by preferring others. This
would mean that there was an inequality in the redemption of Christ and
that He is a respecter of persons.
Fourth, Paul points out that if we would judge ourselves, we would
not need to be judged. That means, we should consider how we have
been made worthy by what Christ has done for and in us, and how he
continues by his Spirit to direct our Christian walk. This requires that we
are at all times and at every point dependent upon him and not our-
selves. It would mean then that we would not be judged by God.
However, when we are judged by God, being weak and sick, which could
result in death, it is because God is chastening us so that we will not be
condemned with the rest of the world. The world does not discern the
work of Christ’s redemption. Rather it live in sin as transgressors of God’s
law and aliens to the righteousness of Christ.
Fifth, St. Paul then concludes by stating “when you come together to
eat.” The context implies that it is the table of the Lord, or the Lord’s
Supper that is being spoken of here, therefore we ought to wait for one
another. It is our special meal, representing the spiritual thing signified
and we have all come by means of one Spirit to partake of Christ equally.
This now brings us to the issue which was taken up at the beginning of
this chapter: the qualifications for coming to the Lord’s Supper.
The Divines on Preparing for the Lord’s Supper

Returning to the Divines’ statement concerning how we are to
prepare, receive, and consider the nature of the table, the Divines direct
us first to preparation. Again note in the Westminster Larger Catechism
question 171:
How are they that receive the sacrament of the Lord’s supper to
prepare themselves before they come unto it? Answer: They that
receive the sacrament of the Lord’s supper are, before they come,
to prepare themselves thereunto, by examining themselves of their
being in Christ, of their sins and wants; of the truth and measure of
their knowledge, faith, repentance, love to God and the brethren,
charity to all men, forgiving those that have done them wrong; of
their desires after Christ, and of the new obedience; and by
renewing the exercise of these graces, by serious mediation, and
fervent prayer.
A false accusation has often been alleged against the Reformed position
on qualification for the Lord’s Table: That it is solely to examine our life
for the purpose of confessing any unrepentant sins. It certainly involves
this, but more: the Reformed view teaches that the Christian is to desire
the Lord’s Table because it is a means of grace to him. But note carefully
what the Divines have stated as to all the reasons and proper require-
ments and considerations to be given by those who are to participate in
this sacrament.
First, are partakers truly in Christ? That is to say, not only do they
profess faith in Christ, but are they truly embracing faith daily in their
Christian walk? Second, are they living in sin? Are they deficient in any
duties as becoming those who profess Christ Jesus as their Lord? Third,
are they concerned with the truth and depth of their knowledge of the
gospel message in their life? This relates to their commitment to the
study of Scripture. Fourth, is their faith maturing and developing? Fifth,
are they continuing to seek conformity with the law of God? Sixth, are
they maintaining and manifesting their love both unto God and those
who name the name of Christ? Seventh, how have they manifested
charity to other men, those both in and outside the Church? Eighth, have
they sought to forgive those who have violated the Law of God toward
them, that is, those who have committed sins against them. And have
they sought to reconcile with them? Ninth, do they really seek to follow
Christ and conform to his image? Tenth, are they living in obedience to
the Word of God now that they have been set free from the condemna-
tion of sin and death? Eleventh, are they seeking to renew their
commitment and rededicate their lives unto God and to his covenant?
Twelfth, are they seeking to fulfill their commitments and their duties in
preparing themselves before they come to the table? They must do this
by serious mediation on these points of consideration, and through
fervent prayer.
What is seen from the Divines is that they believe the Lord’s Supper
is a critical and important part of the maturing process in the believer’s
life. They are mandating that this sacrament be given the proper respect
when we approach it, just as much as we do when we come to hear and
consider the Word of God preached. Again, this sacrament comes with a
warning. Therefore, we cannot come to the table with little regard for its
meaning and purpose. Those who come are to give serious consideration
to its meaning and purpose, their relationship with Christ, the manifesta-
tion of those saving graces in them, and among those who name the
name of Christ, the visible Church of Jesus Christ.
The Divines further ask how we are to receive the sacrament as we
approach the Lord’s table:
It is required of them that receive the sacrament of the Lord’s

supper, that, during the time of the administration of it, with all
holy reverence and attention they wait upon God in that ordinance,
diligently observe the sacramental elements and actions, heedfully
discern the Lord’s body, and affectionately meditate on his death
and sufferings, and thereby stir up themselves to a vigorous exercise
of their graces; in judging themselves, sorrowing for sin; in earnest
hungering and thirsting after Christ, feeding on him by faith,
receiving of his fullness, trusting in his merits, rejoicing in his love,
giving thanks for his grace; in renewing of their covenant with God,
and love to all the saints.
The Christians’ Approach to the Lord’s Table

So then, let us consider what is required of those who approach the
Lord’s Supper during its administration in the worship service. First,
those who have made a profession of faith are to approach the sacrament
with reverence, with due attention given to its administration by the
minister. Second, they are to discern the Lord’s body as to the nature and
work of his death as the penal substitutionary atonement for sin. Third,
they are to consider the sufferings and death of Christ, according to that
great love wherein he purchased their redemption. Fourth, in coming to
this table they are to stir up within their persons, the vigorous exercise
of the graces given to them in redemption. Fifth, they are to repent of
sins that they commit, as being contrary to the holy commands of God,
and they are to be holy as the Lord God is holy. Sixth, they are to
consider whether they are hungering and thirsting after Christ, that is to
say, whether they are pursuing that high calling of God to conform
themselves to the image of Christ and to live as those who are the
followers of Christ. Seventh, they are to be receiving his fullness, in
understanding what is signified by this sacrament through the work of
the Holy Spirit. They are to open themselves up to being filled with the
grace of Christ in seeking to mature their Christian character and life.
Eighth, they are to be feeding spiritually on Christ, to view their
corporal eating of the bread and drinking of the wine for what it truly
signifies. That is how we by faith feed spiritually on Christ. Ninth, they
are to put their trust in Christ’s merits, that is, in the work of salvation
that he has performed according to the will of God. Understanding his
redemption is sufficient in and of itself for their acceptance with God,
and in their eternal state of salvation as promised by the Father for the
elect through the Son from all eternity.
Tenth, they are to rejoice in the love that God has shown them
through his only begotten Son. They are to praise, be filled with joy, and
be at peace with God in their hearts and minds, knowing they have been
redeemed by Christ. Eleventh, they are to be thankful in true humility for
the grace, the unmerited favor they have received from God in their
salvation. Twelfth, they are to rededicate their lives to the Lord, which is
another way of saying that they are to renew their covenant with God.
Eleventh, they are to show a love for all the saints of God who also have
been redeemed by the same grace in which they are made to partake of
one Spirit in Christ.
This is a lot to consider, but if they continue to teach and train

themselves in the meaning of the Lord’s table and the proper preparation
in coming to receive the sacrament, they will learn these things, for their
betterment and not to their detriment.
Then the Divines follow up with one final question regarding the duty
of Christians after they have received the sacrament of the Lord’s Supper.
They wrote in their answer to Larger Catechism question 175:
The duty of Christians, after they have received the sacrament of the
Lord’s supper, is seriously to consider how they have behaved
themselves therein, and with what success; if they find quickening
and comfort, to bless God for it, beg the continuance of it, watch
against relapses, fulfill their vows, encourage themselves to a
frequent attendance on that ordinance; but if they find no present
benefit, more exactly to review their preparation to, and carriage at,
the sacrament; in both which, if they can approve themselves to God
and their own consciences, they are to wait for the fruit of it in due
time: but, if they see they have failed in either, they are to be
humbled, and to attend upon it afterwards with more care and
diligence.
Again, the Divines direct those who have eaten the bread and taken
of the cup, which represent Christ’s body and blood, that they are to
consider: First, how have they behaved themselves in preparation and
while receiving the sacrament? Second, having partaken of the sacra-
ment, do they find themselves more confirmed in their faith, cleansed
because of their self-examination because of their love for God and the
brethren? Do they seek forgiveness of sin from both God and those
whom they have sinned against or who have sinned against them? Third,
are they praising God for the spiritual blessings and benefits that have
been received by coming to the table?
Fourth, do they beg God to continue to bless and encourage them in
those things they have committed themselves to as followers of Christ,
that they might persistently pursue those graces in their daily lives? Fifth,
having completed a self-evaluation of their life and faith, are they
guarding against falling short of their calling to holiness of life? Sixth, are
they seeking to continue to fulfill the vows that they have made as
members of Christ’s Church. Seventh, are they committed to repeating
this spiritual exercise which is a means of grace for our betterment?
Eighth, if they have received no benefit from their participation at the
Lord’s Supper, will they review their preparation and attitude which is
required prior to returning again to the sacrament? And can they, before
God and their own consciences, patiently wait on the Spirit to bring forth
its fruit in due season?
In summing this up, there is an inward working of the Holy Spirit
which is essential for receiving the fruit promised in the sacrament. We
are to continue in hope and faith, knowing that God works at his
appointed times in the lives of believers. These outward and inward
considerations need to be employed each time we come to the sacrament
of the Lord’s Table. It must be remembered that it is not the eating, nor
the person receiving, nor the one who administers the table or the
elements themselves, but the Holy Spirit who makes the sacrament
effectual to the worthy receiver. Therefore, if we realize that we have
failed in any area, we must humbly seek the spiritual benefit with more
care and diligence for our own spiritual well-being.
Now let me make one additional observation on this subject. You can
see how this sacrament of the Lord’s Table differs from the sacrament of
baptism, in that the sacrament of the Lord’s Supper comes with a warning
and a penalty for unworthy violation, whereas, baptism does not. We
now turn our attention to another issue concerning age and frequency in
considering the practical application of the Lord’s Supper.
Administering the Lord’s Supper

In WCF 29:3 the Divines also addressed the issue of how to properly
administer the sacrament of the Lord’s Table. They wrote:
The Lord Jesus hath, in this ordinance, appointed His ministers to

declare His word of institution to the people; to pray, and bless the
elements of bread and wine, and thereby to set them apart from a
common to a holy use; and to take and break the bread, to take the
cup, and (they communicating also themselves) to give both to the
communicants, but to none who are not then present in the
congregation.
Several important truths appear here: First, ministers are the only
individuals who are to declare God’s Word of institution, that is, to read
the declaration of institution as it was given by Christ in the written
Word. Second, once they have explained the institution and its meaning,
they are to give a warning to the participants (this is called “fencing the
table”). This warning and instruction concerns the recipients’: (1) having
properly prepared themselves beforehand by self-examination; (2)

considering themselves at the attendance of the table during its
administration; and (3) reflecting on the meaning and benefits from Christ
represented by them. The minister is to pray over the elements asking
God to bless them by setting them apart from common use.
Third, the minister then is to take the bread and break it (symbolic
of Christ’s body being broken for his elect people), and then give both
the bread and the wine to the communicants. Fourth, this sacrament is
only to be practiced within the context of visible Church gathered for
worship. Thus, private administration of the sacrament is forbidden (such
is the custom of the Roman Catholic Church). This is reinforced in the
Larger Catechism question 169, where the Divines wrote:
Christ has appointed the ministers of his word, in the administra-

tion of this sacrament of the Lord’s supper, to set apart the bread
and the wine from common use, by the word of institution,
thanksgiving, and prayer; to take and break the bread, and to give
both the bread and wine to the communicants: who are, by the
same appointment, to take and eat the bread, and to drink the
wine, in thankful remembrance that the Body of Christ was broken
and given, and his blood shed, for them.
The Divines also point out in WCF 4:29:
Private masses or receiving of this sacrament by a priest or another

alone; as likewise, the denial of the cup to the people, worshipping
the elements, the lifting them up or carrying them about for
adoration, and the reserving them for any pretended religious use;
are all contrary to the nature of this sacrament, and to the institu-
tion of Christ.
Thus, a fifth point is made concerning the possibility of worshiping

the elements. To prevent this, no acts of humility or of adoration of the
elements should be given outwardly, because that could be confused as
involving the real significance in the Lord’s Supper’s meaning and
purpose. It would be sinful to focus on the outward elements as the real
substance, rather than on the spiritual truth represented. Therefore, the
sacraments can be distributed by calling the communicants forward to
receive the elements or they can be carried to the communicants and
passed out among them. However, what is forbidden is kneeling to
receive the elements of the sacrament either at the front of the church
or even if the elements themselves were passed out among the communi-
cants. Interestingly when the Lord’s Supper was dispensed on the night
it was instituted by Christ, the disciples were sitting at the table with
him. We have not been commanded that the communicants must sit in
order to properly receive the Lord’s Supper. But we must guard against
any acts of contrition, humility or reverence that are displayed physically
towards the elements while receiving them, for that would exalt the
elements instead of Christ. Therefore we must also avoid kneeling to
receive the sacraments, making the sign of the cross, or bowing the head
in adoration.
Sixth, the minister is not to parade the elements around in front of
the communicants for adoration. This would have the same effect of
worshiping the elements instead of Christ whom they represent.
Children and the Lord’s Supper

According to the Confession age is not an issue, but rather discretion
as it relates to the requirements listed above concerning preparation,
attendance, and reflection on participation. Nevertheless, the Larger
Catechism does refer to age in question 177, stating:
The Lord’s Supper is to be administered often, in the elements of

bread and wine, to represent and exhibit Christ as spiritual nourish-
ment to the soul, and to confirm our continuance and growth in
him, and that only to such as are of years and ability to examine
themselves.
The Divines have placed the emphasis for any who comes to the table
of the Lord on their ability to meet the requirements or qualifications for
participation. No age discrimination is involved, except that the
recipients must be capable of self-examination, understanding the
meaning of the sacrament, and preparing, attending, and reflecting on
their participation in this means of grace. This requirement applies to all
who come to the table of the Lord.
It is proper then that Christian fathers teach their children the truth
of the gospel, call them to Christ, give instruction to them concerning
their faith in Christ for salvation, and the nature and meaning of the
Lord’s Supper. This must be done so that the children may come and
confirm their faith, nourish their souls as those who have been truly in-
grafted into Christ. The very nature of this sacrament is clearly beneficial
to the maturing and developing of our faith. It is therefore a great help
in expressing the work of Christ in his redemption and the benefits that
it affords to those who have placed their faith in him alone for salvation.
Accusations are often charged by those who believe and practice
paedocommunion (the giving of the sacrament to those unable to discern
the truth, whether infants or young children). They argue that Reformed
churches require a precise theological examination, which most children
and/or adults would not be able to pass. However, a precise theological
exam is not required, but a credible profession of faith. This would
include instruction about the essential nature of the Lord’s Supper as a
sacrament, how we are to prepare, attend, and reflect on this divinely
appointed means of grace to the benefit of our souls. Anything less than
this is either ignorance, mysticism or magic. Those who violate these
Scriptural principles are placing their faith and hope, not in a sovereign
God who does all things well, but in the ritual elements, believing that
the magic of “grace” will mystically save their not yet believing children.
The Frequency of the Lord’s Supper

As to question of frequency, the Larger Catechism is clear: the Lord’s
Supper is to be performed often. In Larger Catechism question 177 the
Divines have asked about the differences between the sacraments of
baptism and the Lord’s Supper, stating:
Whereas the Lord’s supper is to be administered often, in the

elements of bread and wine, to represent and exhibit Christ as
spiritual nourishment to the soul, and to confirm our continuance
and growth in him.
The reason for this is clearly stated, because this sacrament represents
and exhibits Christ (it also presents us with the gospel and our continual
faith) and is one of the sources ordained by God for the nourishment of
our souls. It will confirm our faith and continual growth in grace in Christ
our Lord.
Throughout the history of the Reformed Church its ministers and
theologians have maintained that this sacrament is to be carried out at
different intervals, some saying (a) weekly, (b) others monthly, (c) still
others quarterly, and (d) some even bi-annually. However, when we

consider the very nature and purpose of this sacrament as that which
helps us to confirm and nourish our salvation, should we not practice it
weekly just as we do the preaching of the Word of God? The only
difference is one of perspective, because both are focused upon Christ.
Any argument against weekly communion can just as easily be turned
against the weekly use of prayer or preaching in the Church worship
services. Why would we deny a divinely ordained means of grace for
feeding spiritually on Christ for our spiritual nourishment and growth in
him? Would we speak in that way about corporeal food for the body? Is
not this sacrament called a “supper” or a “meal,” representing our
feeding on Christ? Don’t we need to eat regularly for nourishment of the
body?
Thus, when the church gathers to partake of the Word of God
preached, and when baptism is to be administered (but once) yet
reflected on by the body each time it is administered, should we not also
seek other appointed means of grace to feed those who have become
believers in Christ, being called by the Word? It is from the Word that the
institution of this table is ordained by Christ, is established, and its
meaning and purpose given, so that it accompanies that primary means
of grace. To withhold this sacrament from its rightful use in the worship
of God is to withhold nourishment from the Lord’s sheep.
I will conclude this chapter by quoting from the Puritan saint, Thomas
Watson who wrote about the wonder and beauty of this sacrament:
When I contemplate the holiness and solemnity of the blessed

sacrament, I cannot but have some ache upon my spirit, and think
of myself bound to hold this mystery in the highest veneration. The
elements of bread and wine are in themselves common but, under
these symbolical representations, lie hid divine excellencies. Behold
here the best of dainties, God is in his cheer. Here is the apple of
the Tree of Life; here is the ‘banqueting house’ where the banner of
free grace is gloriously displayed, ‘He brought me to the banqueting
house, and his banner over me was love.’
In the sacrament we see Christ broken before us, and his broken
body is the only comfort for a broken heart. While we sit at this
table, Christ’s precious spikenard of merit and grace sends forth its
fragrance. The sacrament is both a healing and a sealing ordinance.
Here our Savior leads his people up the Mount of Transfiguration,
and gives them a glimpse of paradise. How welcome should this

jubilee of the soul be, wherein Christ appears in the splendor of his
beauty, and draws the golden lines of love to the centre of a
believer’s heart!
Oh! What flames of devotion should burn in our hearts! How agile
and nimble should we be, mounting up as on wings of cherubim,
when we are able to meet the Prince of Glory, who brings the olive-
branch of peace in his mouth, and whose kisses leave a print of
heaven upon the ardours of soul in such as intend to partake of it.
Think not that it is enough to be outwardly devout at God’s table,

drawing near to him with the lip, when the heart is far from Him .
. . . What is this but to compass God with lies. They who put off God
with bare shows, he will put them off with bare signs. They who
give God only the skin of duty shall carry away only the shell of
comfort.
Spirituality is the life of worship. If we come to the sacrament in

due order, we shall see him whom our souls love, ‘but let a man
examine himself, and so let him eat of that bread, and drink of that
cup.’ The Lord will give us a foretaste here, and reserve the after-
taste of glory for the kingdom of heaven.
Questions for Study
1. Who is qualified to receive the sacrament of the Lord’s Supper?
2. Why is the Lord’s Supper not viewed as an initiatory rite as

baptism?
3. How did the Westminster Divines define the sacrament of the

Lord’s Supper?
4. Why must an individual come to the Lord’s Supper by faith?
5. What is the meaning of 1 Corinthians 11 where St. Paul speaks

about eating unworthily?
6. How is the Lord’s Supper efficacious to salvation?
7. What preparation is required to come to the table of the Lord?
8. What is required of an individual when he attends the table of

the Lord?
9. What is required of the individual after he has taken of the

sacrament of the Supper?
10. How is the Lord’s Supper to be properly administered?
11. What should be avoided when administering the Lord’s Supper?
12. Who may administer the Lord’s Supper?
13. How should a communicant receive the Lord’s Supper?
14. What should be avoided when the communicant receives the

Lord’s Supper?
15. Why don’t we allow infants or small children who cannot

examine themselves rightfully to come to the Lord’s Supper?
16. What is the duty of every covenant father as it relates to the

calling of his children to Christ and teaching them about the
table of the Lord?
17. How often should the Lord’s Supper be administered to the

congregation? Why?
APPENDIX
SELECT STATEMENTS FROM
THE WESTMINSTER STANDARDS
The Confession of Faith
WCF 25 — Of the Church
I. The catholic or universal Church, which is invisible, consists of the

whole number of the elect that have been, are, or shall be gathered into
one, under Christ the head thereof; and is the spouse, the body, the
fullness of him that filleth all in all.
II. The visible Church, which is also catholic or universal under the Gospel
(not confined to one nation as before under the law), consists of all those
throughout the world that profess the true religion, together with their
children; and is the Kingdom of the Lord Jesus Christ; the house and
family of God, through which men are ordinarily saved and union with
which is essential to their best growth and service.
III. Unto this catholic and visible Church, Christ hath given the ministry,
oracles, and ordinances of God, for the gathering and perfecting of the
saints, in this life, to the end of the world; and doth by his own presence
and Spirit, according to his promise, make them effectual thereunto.
IV. This catholic Church hath been sometimes more, sometimes less,
visible. And particular Churches, which are members thereof, are more
or less pure, according as the doctrine of the Gospel is taught and
embraced, ordinances administered, and public worship performed more
or less purely in them.
V. The purest Churches under heaven are subject both to mixture and
error: and some have so degenerated as to become apparently no
Churches of Christ. Nevertheless, there shall be always a Church on earth,

to worship God according to his will.
VI. There is no other head of the Church but the Lord Jesus Christ: nor
can the Pope of Rome in any sense be head thereof; but is that Antichrist,
that man of sin and son of perdition, that exalteth himself in the Church
against Christ, and all that is called God.
WCF 26 — Of the Communion of the Saints
I. All saints that are united to Jesus Christ their head, by his Spirit and by
faith, have fellowship with him in his graces, sufferings, death, resurrec-
tion, and glory: and, being united to one another in love, they have
communion in each other’s gifts and graces, and are obliged to the
performance of such duties, public and private, as to conduce to their
mutual good, both in the inward and outward man.
II. Saints by profession, are bound to maintain an holy fellowship and

communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification; as also in relieving each other
in outward things, according to their several abilities and necessities.
Which communion, as God offereth opportunity, is to be extended unto
all those who, in every place, call upon the name of the Lord Jesus.
III. This communion which the saints have with Christ, doth not make
them in any wise partakers of the substance of the Godhead, or to be
equal with Christ in any respect: either of which to affirm, is impious and
blasphemous. Nor doth their communion one with another as saints, take
away or infringe the title or property which each man hath in his goods
and possessions.
WCF 27 — Of the Sacraments
I. Sacraments are holy signs and seals of the covenant of grace, immedi-
ately 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
Appendix 105
solemnly to engage them to the service of God in Christ, according to his

Word.
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 adminis-
ter 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.
IV. There be only two sacraments ordained by Christ our Lord in the
Gospels, that is to say, baptism and the Supper of the Lord: neither or
which may be dispensed by any but 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.
WCF 28 — Of Baptism
I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ,

not only for the solemn admission of the party baptized into the visible
Church, but also to be unto him a sign and seal of the covenant of grace,
or his in-grafting into Christ, of regeneration, of remission of sins, and of
his giving up unto God, through Jesus Christ, to walk in newness of life:
which sacrament is, by Christ’s own appointment, to be continued in his
Church until the end of the world.
II. The outward element to be used in the sacrament is water, wherewith

the party is to be baptized in the name of the Father, and of the Son, and
of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto.
III. Dipping of the person into the water is not necessary; but baptism is
rightly administered by pouring or sprinkling water upon the person.
IV. Not only those that do actually profess faith in and obedience unto
Christ, but also the infants of one or both believing parents are to be
baptized.
V. Although it be a great sin to contemn or neglect this ordinance, yet

grace and salvation are not so inseparably annexed unto it as that no
person can be regenerated or saved without it, or that all that are
baptized are undoubtedly regenerated.
VI. The efficacy of baptism is not tied to that moment of time wherein it
is administered; yet, notwithstanding, by the right use of this ordinance
the grace promised is not only offered, but really exhibited and conferred
by the Holy Ghost, to such (whether of age or infants) as that grace
belongeth unto, according to the counsel of God’s own will, in His
appointed time.
VII. The sacrament of baptism is but once to be administered to any

person.
WCF 29 — Of the Lord’s Supper
I. Our Lord Jesus, in the night wherein he was betrayed, instituted the
sacrament of his body and blood, called the Lord’s Supper, to be
observed in his Church unto the end of the world; for the perpetual
remembrance of the sacrifice of himself in his death, the sealing all
benefits thereof unto true believers, their spiritual nourishment and
growth in him, their further engagement in and to all duties which they
owe unto him; and to be a bond and pledge of their communion with
him, and with each other, as members of his mystical body.
II. In this sacrament Christ is not offered up to his Father, nor any real
sacrifice made at all for remission of sins of the quick or dead, but a
commemoration of that one offering up of himself, by himself, upon the
cross, once for all, and a spiritual oblation of all possible praise unto God
for the same; so that the Popish sacrifice of the mass, as they call it, is
Appendix 107
most abominably injurious to Christ’s one only sacrifice, the alone

propitiation for all the sins of the elect.
III. The Lord Jesus hath, in this ordinance, appointed his ministers to
declare his word of institution to the people, to pray, and bless the
elements of bread and wine, and thereby to set them apart from a
common to an holy use; and to take and break the bread, to take the cup,
and (they communicating also themselves) to give both to the communi-
cants; but to none who are not then present in the congregation.
IV. Private masses, or receiving this sacrament by a priest, or any other,

alone; as likewise the denial of the cup to the people; worshipping the
elements, the lifting them up, or carrying them about for adoration, and
the reserving them for any pretended religious use, are all contrary to the
nature of this sacrament, and to the institution of Christ.
V. The outward elements in this sacrament, duly set apart to the uses
ordained by Christ, have such relation to him crucified, as that truly, yet
sacramentally only, they are sometimes called by the name of the things
they represent, to wit, the body and blood of Christ; albeit, in substance
and nature, they still remain truly, and only, bread and wine, as they were
before.
VI. That doctrine which maintains a change of the substance of bread and
wine, into the substance of Christ’s body and blood (commonly called
transubstantiation) by consecration of a priest, or by any other way, is
repugnant, not to Scripture alone, but even to common-sense and reason;
overthroweth the nature of the sacrament; and hath been, and is, the
cause of manifold superstitions, yea, of gross idolatries.
VII. Worthy receivers, outwardly partaking of the visible elements in this

sacrament, do them also inwardly by faith, really and indeed, yet not
carnally and corporally, but spiritually, receive and feed upon Christ
crucified, and all benefits of his death: the body and blood of Christ being
then not corporally or carnally in, with, or under the bread and wine; yet
as really, but spiritually, present to the faith of believers in that ordi-
nance, as the elements themselves are to their outward senses.
VIII. Although ignorant and wicked men receive the outward elements in
this sacrament, yet they receive not the thing signified thereby; but by
their unworthy coming thereunto are guilty of the body and blood of the
Lord, to their own damnation. Wherefore all ignorant and ungodly
persons, as they are unfit to enjoy communion with him, so are they
unworthy of the Lord’s table, and can not, without great sin against
Christ, while they remain such, partake of these holy mysteries, or be
admitted thereunto.
The Larger Catechism
Question 154: What are the outward means whereby Christ communi-
cates to us the benefits of his mediation?
Answer: The outward and ordinary means whereby Christ communi-
cates to his church the benefits of his mediation, are all his ordinances;
especially the Word, sacraments, and prayer; all which are made effectual
to the elect for their salvation.
Question 155: How is the Word made effectual to salvation?

Answer: The Spirit of God makes the reading, but especially the
preaching of the Word, an effectual means of enlightening, convincing,
and humbling sinners; of driving them out of themselves, and drawing
them unto Christ; of conforming them to his image, and subduing them
to his will; of strengthening them against temptations and corruptions;
of building them up in grace, and establishing their hearts in holiness and
comfort through faith unto salvation.
Question 156: Is the Word of God to be read by all?

Answer: Although all are not to be permitted to read the Word
publicly to the congregation, yet all sorts of people are bound to read it
apart by themselves, and with their families: to which end, the holy
Scriptures are to be translated out of the original into vulgar languages.
Question 157: How is the Word of God to be read?

Answer: The holy Scriptures are to be read with an high and reverent
esteem of them; with a firm persuasion that they are the very Word of
God, and that he only can enable us to understand them; with desire to
know, believe, and obey the will of God revealed in them; with diligence,
Appendix 109
and attention to the matter and scope of them; with meditation,

application, self-denial, and prayer.
Question 158: By whom is the Word of God to be preached?

Answer: The Word of God is to be preached only by such as are
sufficiently gifted, and also duly approved and called to that office.
Question 159: How is the Word of God to be preached by those that

are called thereunto?
Answer: They that are called to labor in the ministry of the Word, are
to preach sound doctrine, diligently, in season and out of season; plainly,
not in the enticing words of man’s wisdom, but in demonstration of the
Spirit, and of power; faithfully, making known the whole counsel of God;
wisely, applying themselves to the necessities and capacities of the
hearers; zealously, with fervent love to God and the souls of his people;
sincerely, aiming at his glory, and their conversion, edification, and
salvation.
Question 160: What is required of those that hear the Word

preached?
Answer: It is required of those that hear the Word preached, that
they attend upon it with diligence, preparation, and prayer; examine:
What they hear by the Scriptures; receive the truth with faith, love,
meekness, and readiness of mind, as the Word of God; meditate, and
confer of it; hide it in their hearts, and bring forth the fruit of it in their
lives.
Question 161: How do the sacraments become effectual means of

salvation?
Answer: The sacraments become effectual means of salvation, not by
any power in themselves, or any virtue derived from the piety or
intention of him by whom they are administered, but only by the working
of the Holy Ghost, and the blessing of Christ, by whom they are insti-
tuted.
Question 162: What is a sacrament?

Answer: A sacrament is a holy ordinance instituted by Christ in his
church, to signify, seal, and exhibit unto those that are within the
covenant of grace, the benefits of his mediation; to strengthen and
increase their faith, and all other graces; to oblige them to obedience; to
testify and cherish their love and communion one with another; and to
distinguish them from those that are without.
Question 163: What are the parts of a sacrament?

Answer: The parts of a sacrament are two; the one an outward and
sensible sign, used according to Christ’s own appointment; the other an
inward and spiritual grace thereby signified.
Question 164: How many sacraments has Christ instituted in his

church under the New Testament?
Answer: Under the New Testament Christ has instituted in his church
only two sacraments, baptism and the Lord’s Supper.
Question 165: What is baptism?

Answer: Baptism is a sacrament of the New Testament, wherein
Christ has ordained the washing with water in the name of the Father,
and of the Son, and of the Holy Ghost, to be a sign and seal of in-grafting
into himself, of remission of sins by his blood, and regeneration by his
Spirit; of adoption, and resurrection unto everlasting life; and whereby
the parties baptized are solemnly admitted into the visible church, and
enter into an open and professed engagement to be wholly and only the
Lord’s.
Question 166: Unto whom is baptism to be administered?

Answer: Baptism is not to be administered to any that are out of the
visible church, and so strangers from the covenant of promise, till they
profess their faith in Christ, and obedience to him, but infants descending
from parents, either both, or but one of them, professing faith in Christ,
and obedience to him, are in that respect within the covenant, and to be
baptized.
Question 167: How is our baptism to be improved by us?

Answer: The needful but much neglected duty of improving our
baptism, is to be performed by us all our life long, especially in the time
of temptation, and when we are present at the administration of it to
others; by serious and thankful consideration of the nature of it, and of
the ends for which Christ instituted it, the privileges and benefits
conferred and sealed thereby, and our solemn vow made therein; by
Appendix 111
being humbled for our sinful defilement, our falling short of, and walking
contrary to, the grace of baptism, and our engagements; by growing up
to assurance of pardon of sin, and of all other blessings sealed to us in
that sacrament; by drawing strength from the death and resurrection of
Christ, into whom we are baptized, for the mortifying of sin, and
quickening of grace; and by endeavoring to live by faith, to have our
conversation in holiness and righteousness, as those that have therein
given up their names to Christ; and to walk in brotherly love, as being
baptized by the same Spirit into one body.
Question 168: What is the Lord’s Supper?

Answer: The Lord’s Supper is a sacrament of the New Testament,
wherein, by giving and receiving bread and wine according to the
appointment of Jesus Christ, his death is showed forth; and they that
worthily communicate feed upon his body and blood, to their spiritual
nourishment and growth in grace; have their union and communion with
him confirmed; testify and renew their thankfulness, and engagement to
God, and their mutual love and fellowship each with other, as members
of the same mystical body.
Question 169: How has Christ appointed bread and wine to be given
and received in the sacrament of the Lord’s Supper?
Answer: Christ has appointed the ministers of his Word, in the
administration of this sacrament of the Lord’s Supper, to set apart the
bread and wine from common use, by the word of institution, thanksgiv-
ing, and prayer; to take and break the bread, and to give both the bread
and the wine to the communicants: who are, by the same appointment,
to take and eat the bread, and to drink the wine, in thankful remem-
brance that the body of Christ was broken and given, and his blood shed,
for them.
Question 170: How do they that worthily communicate in the Lord’s

Supper feed upon the body and blood of Christ therein?
Answer: As the body and blood of Christ are not corporally or carnally
present in, with, or under the bread and wine in the Lord’s Supper, and
yet are spiritually present to the faith of the receiver, no less truly and
really than the elements themselves are to their outward senses; so they
that worthily communicate in the sacrament of the Lord’s Supper, do
therein feed upon the body and blood of Christ, not after a corporal and
carnal, but in a spiritual manner; yet truly and really, while by faith they
receive and apply unto themselves Christ crucified, and all the benefits
of his death.
Question 171: How are they that receive the sacrament of the Lord’s
Supper to prepare themselves before they come unto it?
Answer: They that receive the sacrament of the Lord’s Supper are,
before they come, to prepare themselves thereunto, by examining
themselves of their being in Christ, of their sins and wants; of the truth
and measure of their knowledge, faith, repentance; love to God and the
brethren, charity to all men, forgiving those that have done them wrong;
of their desires after Christ, and of their new obedience; and by renewing
the exercise of these graces, by serious meditation, and fervent prayer.
Question 172: May one who doubts of his being in Christ, or of his
due preparation, come to the Lord’s Supper?
Answer: One who doubts of his being in Christ, or of his due
preparation to the sacrament of the Lord’s Supper, may have true interest
in Christ, though he be not yet assured thereof; and in God’s account has
it, if he be duly affected with the apprehension of the want of it, and
unfeignedly desires to be found in Christ, and to depart from iniquity: in
which case (because promises are made, and this sacrament is appointed,
for the relief even of weak and doubting Christians) he is to bewail his
unbelief, and labor to have his doubts resolved; and, so doing, he may
and ought to come to the Lord’s Supper, that he may be further
strengthened.
Question 173: May any who profess the faith, and desire to come to
the Lord’s Supper, be kept from it?
Answer: Such as are found to be ignorant or scandalous, notwith-
standing their profession of the faith, and desire to come to the Lord’s
Supper, may and ought to be kept from that sacrament, by the power
which Christ has left in his church, until they receive instruction, and
manifest their reformation.
Question 174: What is required of them that receive the sacrament

of the Lord’s Supper in the time of the administration of it?
Answer: It is required of them that receive the sacrament of the
Lord’s Supper, that, during the time of the administration of it, with all
Appendix 113
holy reverence and attention they wait upon God in that ordinance,
diligently observe the sacramental elements and actions, heedfully
discern the Lord’s body, and affectionately meditate on his death and
sufferings, and thereby stir up themselves to a vigorous exercise of their
graces; in judging themselves, and sorrowing for sin; in earnest hungering
and thirsting after Christ, feeding on him by faith, receiving of his
fullness, trusting in his merits, rejoicing in his love, giving thanks for his
grace; in renewing of their covenant with God, and love to all the saints.
Question 175: What is the duty of Christians, after they have received
the sacrament of the Lord’s Supper?
Answer: The duty of Christians, after they have received the
sacrament of the Lord’s Supper, is seriously to consider: How they have
behaved themselves therein, and with: What success; if they find
quickening and comfort, to bless God for it, beg the continuance of it,
watch against relapses, fulfill their vows, and encourage themselves to a
frequent attendance on that ordinance: but if they find no present
benefit, more exactly to review their preparation to, and carriage at, the
sacrament; in both which, if they can approve themselves to God and
their own consciences, they are to wait for the fruit of it in due time: but,
if they see they have failed in either, they are to be humbled, and to
attend upon it afterwards with more care and diligence.
Question 176: Wherein do the sacraments of baptism and the Lord’s

Supper agree?
Answer: The sacraments of baptism and the Lord’s Supper agree, in
that the author of both is God; the spiritual part of both is Christ and his
benefits; both are seals of the same covenant, are to be dispensed by
ministers of the Gospel, and by none other; and to be continued in the
church of Christ until his second coming.
Question 177: Wherein do the sacraments of baptism and the Lord’s

Supper differ?
Answer: The sacraments of baptism and the Lord’s Supper differ, in
that baptism is to be administered but once, with water, to be a sign and
seal of our regeneration and in-grafting into Christ, and that even to
infants; whereas the Lord’s Supper is to be administered often, in the
elements of bread and wine, to represent and exhibit Christ as spiritual
nourishment to the soul, and to confirm our continuance and growth in
him, and that only to such as are of years and ability to examine
themselves.
The Shorter Catechism
Question 88: What are the outward and ordinary means whereby
Christ communicateth to us the benefits of redemption?
Answer: The outward and ordinary means whereby Christ
communicateth to us the benefits of redemption are, his ordinances,
especially the Word, sacraments, and prayer; all which are made effectual
to the elect for salvation [a].
[a]. Matt. 28:18–20; Acts 21:41, 42
Question 89: How is the Word made effectual to salvation?

Answer: The Spirit of God maketh the reading, but especially the
preaching of the Word, an effectual means of convincing and converting
sinners, and of building them up in holiness and comfort, through faith,
unto salvation [a].
[a]. Neh. 8:8–9; Acts 20:32; Rom. 10:14–17; 2 Tim. 3:15–17
Question 90: How is the Word to be read and heard, that it may
become effectual to salvation?
Answer: That the Word may become effectual to salvation, we must
attend thereunto with diligence, preparation, and prayer [a]; receive it
with faith and love, lay it up in our hearts, and practice it in our lives [b].
[a]. Deut. 6:6ff; Ps. 119:18; 1 Pet. 2:1–2; [b]. Ps. 119:11; 2 Thess. 2:10;
Heb. 4:2; Jas. 1:22–25
Question 91: How do the sacraments become effectual means of

salvation?
Answer: The sacraments become effectual means of salvation, not
from any virtue in them, or in him that doth administer them; but only by
the blessing of Christ, and the working of his Spirit in them that by faith
receive them [a].
[a]. 1 Cor. 3:7; cf. 1 Cor. 1:12–17
Question 92: What is a sacrament?

Answer: A sacrament is a holy ordinance instituted by Christ [a];
Appendix 115
wherein, by sensible signs, Christ, and the benefits of the new covenant,
are represented, sealed, and applied to believers [b].
[a]. Matt. 28:19; 26:26–28; Mark 14:22–25; Luke 22:19–20; 1 Cor.
1:22–26 ; [b]. Gal. 3:27; 1 Cor. 10:16–17
Question 93: Which are the sacraments of the New Testament?

Answer: The sacraments of the New Testament are, baptism [a], and
the Lord’s Supper [b].
[a]. Matt. 28:19; [b]. 1 Cor 11:23–26
Question 94: What is baptism?

Answer: Baptism is a sacrament, wherein the washing with water in
the name of the Father, and of the Son, and of the Holy Ghost [a], doth
signify and seal our in-grafting into Christ, and partaking of the benefits
of the covenant of grace, and our engagement to be the Lord’s [b].
[a]. Matt. 28:19; [b]. Acts 2:38–42; 22:16; Rom. 6:3–4; Gal. 3:26–27; 1
Pet. 3:21
Question 95: To whom is baptism to be administered?

Answer: Baptism is not to be administered to any that are out of the
visible church, till they profess their faith in Christ, and obedience to him
[a]; but the infants of such as are members of the visible church are to be
baptized [b].
[a]. Acts. 2:41; 8:12, 36, 38; 18:8; [b]. Gen. 17:7, 9–11; Acts 2:38–39;
16:32–33; Col. 2:11–12
Question 96: What is the Lord’s Supper?

Answer: The Lord’s Supper is a sacrament, wherein, by giving and
receiving bread and wine, according to Christ’s appointment, His death
is showed forth [a]; and the worthy receivers are, not after a corporal and
carnal manner, but by faith, made partakers of His body and blood, with
all his benefits, to their spiritual nourishment, and growth in grace [b].
[a]. Luke 22:19–20; 1 Cor. 11:23–26; [b]. 1 Cor. 10:16–17
Question 97: What is required for the worthy receiving of the Lord’s
Supper?
Answer: It is required of them that would worthily partake of the
Lord’s Supper, that they examine themselves of their knowledge to
discern the Lord’s body, of their faith to feed upon him, of their
repentance, love, and new obedience; lest, coming unworthily, they eat
and drink judgment to themselves [a].
[a]. 1 Cor. 11:27–32
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Confirming Our Faith

Confirming Our Faith

Kenneth Gary Talbot, Ph.D.

Apologetics Group Media

Printed in the United States of America

Cover Art: Trinitas Production Company

Dr. Don Kistler

Confirming Our Faith is a wonderful reminder of biblical and

Dr. C. Matthew McMahon

Foreword, by Reid A. Ferguson . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii

Introduction, by Carl Bogue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv

1. Introduction to Sacramental Theology . . . . . . . . . . . . . . . . . . . . . . 1

2. The Covenant and its Promises . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

3. The Church in Reformed Theology . . . . . . . . . . . . . . . . . . . . . . . . 17

4. The Preaching of the Word and the Sacraments .. . . . . . . . . . . . . 27

5. The History and Definition of the Sacraments . . . . . . . . . . . . . . . 39

6. The Divine Institution of the Sacraments . . . . . . . . . . . . . . . . . . . 45

8. The Efficacy of the Sacraments . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

9. The Qualifications for Baptism . . . . . . . . . . . . . . . . . . . . . . . . . . 71

10. The Qualifications for the Lord’s Supper . . . . . . . . . . . . . . . . . . 83

Appendix: Select Statements from the Westminster Standards . . . 103

Rev. Reid A. Ferguson

of grace, alien righteousness and imputation of that righteousness, and

Rev. Carl W. Bogue, Th.D.

We are living in an age of theological crisis wherein the biblical

rian Church to maintain a Reformed theology true to the doctrines

Questions for Study

2. In which Reformed document do we find what the Presbyterian

3. What is your understanding of a sacrament?

4. What is your understanding of baptism?

5. What is your understanding of the Lord’s Supper?

“I therefore conclude, that the promises made to Christ as Mediator, are

According to the Westminster Divines, the sacraments are “holy signs

Our first parents, being seduced by the subtlety and temptation of

From this original corruption, whereby we are utterly indisposed,

The Confession mirrors the teaching of Scripture where the Apostle

God made a promise to Abraham, because He could swear by no one

The Covenant of Life

obey God’s commandment not to eat of the tree of the knowledge of

The providence of God toward man in the estate in which he was

of grace and of the gift of righteousness will reign in life through

The Covenant of Grace

Man by his fall having made himself incapable of life by that

As a result of Adam’s transgression, he and all his posterity fell under

Now, we will see that the covenant of grace is defined in terms of a

This covenant of grace is frequently set forth in Scripture by the

Q. 31: With whom was the covenant of grace made? A. The

We must pay very close attention to what is being taught in

In this passage, the Apostle’s interpretation of the covenant of grace,

Q 32: How is the grace of God manifested in the second covenant?

works, which God prepared beforehand that we should walk in

Finally, the Westminster Divines conclude their chapter on the

the ordinances in which this covenant is dispensed (administered)

This covenant, having been completed in Christ, our Testator, now

Questions for Study

1. What did the Westminster Divines call the sacraments of the

2. Why can’t man position himself in a right relationship with God?

3. According to St. Paul in Romans chapter 3, who has sinned

4. What is meant by the term covenant?

5. What is the Covenant of Redemption as it relates to the Trinity?

6. What is the Covenant of Works or Life?

7. What is the function of this Covenant of Works?

8. What is meant by the phrase “covenant of grace”?