Of the Sacraments
Westminster Confession of Faith · 27.1–27.5
27.1. Of the Sacraments
Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits; and to confirm our interest in Him; as also, to put a visible difference between those that belong unto the Church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to His Word.
Proof texts
- Rom. 4:11 — [11] He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,
- Gen. 17:7, 10 — [7] And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. [10] This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised.
- Matt. 28:19 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
- 1 Cor. 11:23 — [23] For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread,
- 1 Cor. 10:16 — [16] The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?
- 1 Cor. 11:25, 26 — [25] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” [26] For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.
- Gal. 3:17 — [17] This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.
- Rom. 15:8 — [8] For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs,
- Exod. 12:48 — [48] If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it.
- Gen. 34:14 — [14] They said to them, “We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us.
- Rom. 6:3, 4 — [3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
- 1 Cor. 10:16, 21 — [16] The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? [21] You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.
For discussion
- The Assembly cited Rom. 4:11 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 12 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q88 treats the same ground. What does it add, and why might it put things differently?
- WSC Q91 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q88 · WSC Q91 · WSC Q92 · WLC Q149 · WLC Q161 · WLC Q162 · HC Q65 · BC 8.1 · BC 8.2 · BC 8.3 · SC60 6.1 · SC60 6.2 · SC60 6.3 · SC60 6.4 · SC60 6.5 · IAR 7.1 · SHC 6.1 · SHC 6.2
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): this Section proceeds to guard this important truth from abuse, by carefully showing upon what this grace-conveying efficacy of the sacraments does not, and upon what it does, depend. 1st. This grace is not contained in the sacraments themselves, nor " is it conferred by any power in them." According to the Romish and Ritualistic view, the grace signified is contained in the sacrament itself, as qualities inhere in substances, and it is together with the outward sign presented as a real objective sense to every recipient, whether believer or unbeliever. They hold also that the sacrament confers this grace upon every recipient who does not positively resist, as an ojpus operatum — by the sole force of. the sacramental…
An Exposition of the Confession of Faith (Robert Shaw): The word sacrament is not found in the Scriptures, but is derived from the Latin language. It was used by the Romans to signify their military oath, or the oath by which soldiers bound themselves to be faithful to their general, and not to desert his standard; and it is supposed to have been applied to the symbolical institutions of the Church, because in these we, as it were, enlist in the service of Christ, the Captain of our salvation, and engage to follow him whithersoever he leads us. But it may be remarked, that the early Christian writers employed the term sacrament {sacramentum); as equivalent to the scriptural term mystery {fiuffrnoiov); and in the Vulgate the latter word is…
27.2. Of the Sacraments
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.
Proof texts
- Gen. 17:10 — [10] This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised.
- Matt. 26:27, 28 — [27] And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, [28] for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
- Tit. 3:5
For discussion
- The Assembly cited Gen. 17:10 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q91 treats the same ground. What does it add, and why might it put things differently?
- WSC Q92 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q91 · WSC Q92 · WLC Q162 · WLC Q163 · WLC Q149 · WSC Q88 · BC 8.1 · BC 8.2 · BC 8.3 · HC Q65 · 1689 28.1 · SD 28.1 · IAR 7.1 · SC60 6.1 · SC60 6.2 · SC60 6.3 · SC60 6.4 · SC60 6.5 · SHC 6.1 · SHC 6.2 · IAR 8.1 · SC60 7.1 · SC60 7.2 · SC60 7.3 · SHC 7.1 · SHC 7.2 · SHC 7.3
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): this Section proceeds to guard this important truth from abuse, by carefully showing upon what this grace-conveying efficacy of the sacraments does not, and upon what it does, depend. 1st. This grace is not contained in the sacraments themselves, nor " is it conferred by any power in them." According to the Romish and Ritualistic view, the grace signified is contained in the sacrament itself, as qualities inhere in substances, and it is together with the outward sign presented as a real objective sense to every recipient, whether believer or unbeliever. They hold also that the sacrament confers this grace upon every recipient who does not positively resist, as an ojpus operatum — by the sole force of. the sacramental…
An Exposition of the Confession of Faith (Robert Shaw): The parts of a sacrament are two — the sign and the thing signified. The sign is something sensible and visible — that may be seen and handled. Thus, the outward sign in baptism is water^ which is visible to us ; and the outward signs iir the Lord's supper are bread and icine^ which are also visible, and which we can handle and taste. The things signified are Christ and the benefits of the new covenant. These are called the matter of the sacrament. The form consists in the spiritual relation or sacramental union, established between the sign and the thing signified by the divine institution. Though there is some analogy or resemblance between the outward signs and the…
27.3. Of the Sacraments
The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.
Proof texts
- Rom. 2:28, 29 — [28] For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. [29] But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.
- 1 Pet. 3:21 — [21] Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,
- Matt. 3:11 — [11] “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.
- 1 Cor. 12:13 — [13] For in one Spirit we were all baptized into one body — Jews or Greeks, slaves or free — and all were made to drink of one Spirit.
- Matt. 26:27, 28 — [27] And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, [28] for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
- Matt. 28:19, 20 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
For discussion
- The Assembly cited Rom. 2:28, 29 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 6 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q92 treats the same ground. What does it add, and why might it put things differently?
- WLC Q162 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q92 · WLC Q162 · WLC Q149 · WSC Q88 · BC 8.1 · BC 8.2 · BC 8.3 · HC Q65 · 1689 28.1 · SD 28.1 · IAR 7.1 · SC60 6.1 · SC60 6.2 · SC60 6.3 · SC60 6.4 · SC60 6.5 · SHC 6.1 · SHC 6.2 · IAR 8.1 · SC60 7.1 · SC60 7.2 · SC60 7.3 · SHC 7.1 · SHC 7.2 · SHC 7.3
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): this Section proceeds to guard this important truth from abuse, by carefully showing upon what this grace-conveying efficacy of the sacraments does not, and upon what it does, depend. 1st. This grace is not contained in the sacraments themselves, nor " is it conferred by any power in them." According to the Romish and Ritualistic view, the grace signified is contained in the sacrament itself, as qualities inhere in substances, and it is together with the outward sign presented as a real objective sense to every recipient, whether believer or unbeliever. They hold also that the sacrament confers this grace upon every recipient who does not positively resist, as an ojpus operatum — by the sole force of. the sacramental…
An Exposition of the Confession of Faith (Robert Shaw): This section is levelled against two tenets of the Church of Rome. That Church holds that the sacraments, when rightly administered, are of themselves effectual to confer grace ; and that the intention of the priest or administrator is essential to a sacrament ; so that if a priest goes through all the forms of administering baptism or the Lord's supper, and does not in his own mind intend to administer it, it is in fact no sacrament. That the sacraments themselves cannot confer saving grace is evident ; for if they had this power in themselves, they would be equally effectual to all who receive them. But many are partakers of the sacraments, who are not partakers of the…
27.4. Of the Sacraments
There are 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.
Proof texts
- Matt. 28:19 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
- 1 Cor. 11:20, 23, 1 Cor. 4:1 — [20] When you come together, it is not the Lord's supper that you eat. [23] For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread,
- Heb. 5:4 — [4] And no one takes this honor for himself, but only when called by God, just as Aaron was.
For discussion
- The Assembly cited Matt. 28:19 in support of this answer. Read it in context — how does it bear on what is claimed here?
- 3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WSC Q93 treats the same ground. What does it add, and why might it put things differently?
- WLC Q163 treats the same ground. What does it add, and why might it put things differently?
Read alongside
WSC Q93 · WLC Q163 · WLC Q149 · WSC Q88 · BC 8.1 · BC 8.2 · BC 8.3 · HC Q65 · 1689 28.1 · SD 28.1 · IAR 7.1 · SC60 6.1 · SC60 6.2 · SC60 6.3 · SC60 6.4 · SC60 6.5 · SHC 6.1 · SHC 6.2 · IAR 8.1 · SC60 7.1 · SC60 7.2 · SC60 7.3 · SHC 7.1 · SHC 7.2 · SHC 7.3
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): this Section teach in opposition to this ? 33. What do the Romanists teach are the conditions on the part of the administrator upon which the efficacy of the sacraments depends ? 34. How dees the efficacy of the sacrament depend upon its divine appointment ? 35. How does it depend upon the sovereign will and power of the Holy Ghost? 36. What was taught in the early Church as to the number of the sacraments? 37. When was the number seven authoritatively established? 38. What are the seven sacraments acknowledged by the Romanists ? 39. How can it be proved that baptism and the Lord's Supper form a class by themselves? 40. Show that the definition of a sacrament…
An Exposition of the Confession of Faith (Robert Shaw): "We acknowledge only two sacraments instituted by Christ in the gospel, and these are baptism and the Lord's supper; the former being the sign and seal of our spiritual birth, and the latter of our spiritual nourishment. The Church of Rome has added five spurious sacraments — ordination, marriage, confirmation, penance, and extreme unction. None of these have any divine appointment as sacraments; and the three last, as used by Papists, have no warrant at all from Scripture. None of them are seals of the covenant of grace, and, therefore, they are no sacraments, but are to be considered as gross corruptions of the purity and simplicity of the Christian ritual. In opposition, also, to the Church of Rome, which…
27.5. Of the Sacraments
The sacraments of the Old Testament, in regard to the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New.
Proof texts
- 1 Cor. 10:1, 2, 3, 4 — [1] For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, [2] and all were baptized into Moses in the cloud and in the sea, [3] and all ate the same spiritual food, [4] and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.
For discussion
- The Assembly cited 1 Cor. 10:1, 2, 3, 4 in support of this answer. Read it in context — how does it bear on what is claimed here?
- WSC Q93 treats the same ground. What does it add, and why might it put things differently?
- WLC Q164 treats the same ground. What does it add, and why might it put things differently?
- The Assembly divided over this: Sacramental Efficacy: Signs and Seals. How sacraments confer grace without operating ex opere operato or being bare memorials. What turns on the answer?
Read alongside
WSC Q93 · WLC Q164 · WLC Q149 · WSC Q88 · BC 8.1 · BC 8.2 · BC 8.3 · HC Q65 · 1689 28.1 · SD 28.1 · IAR 7.1 · SC60 6.1 · SC60 6.2 · SC60 6.3 · SC60 6.4 · SC60 6.5 · SHC 6.1 · SHC 6.2 · IAR 8.1 · SC60 7.1 · SC60 7.2 · SC60 7.3 · SHC 7.1 · SHC 7.2 · SHC 7.3
Leader's notes
A Commentary on the Confession of Faith (A.A. Hodge): this Section teach in opposition to this ? 33. What do the Romanists teach are the conditions on the part of the administrator upon which the efficacy of the sacraments depends ? 34. How dees the efficacy of the sacrament depend upon its divine appointment ? 35. How does it depend upon the sovereign will and power of the Holy Ghost? 36. What was taught in the early Church as to the number of the sacraments? 37. When was the number seven authoritatively established? 38. What are the seven sacraments acknowledged by the Romanists ? 39. How can it be proved that baptism and the Lord's Supper form a class by themselves? 40. Show that the definition of a sacrament…
An Exposition of the Confession of Faith (Robert Shaw): .The ordinary sacraments of the Old Testament were circumcision and the passover; the former being now superceded by baptism, and the latter by the Lord's supper. The sacraments of the Old Testament represented Christ as to come, while those of the New Testament represent Christ as already come ; and by the latter spiritual blessings are exhibited in a more clear and plain manner than by the former. But in opposition to the Church of Rome, which asserts that the sacraments of the Old Testament were no more than shadows of that grace which those of the New Testament actually confer, we maintain that, in respect of the spiritual blessings signified and e:xhibited, the sacraments of the Old Testament were…