Westminster Larger Catechism (Q 162-165)

Dear Church Family,

This past Sunday, in our weekly Sunday school lessons in the Westminster Larger Catechism (WLC), we studied and discussed questions 162-165. Here is a brief review.

As these catechism questions define and describe the parts of sacraments, it would be helpful to begin with a better understanding of the history of the word “sacrament.” The word “sacrament” is not found in Scripture, but is derived from the Latin language. While the word was used by the Romans to signify a military oath, Robert Shaw explains that a the word is better thought of as a synonym for “mystery.” Shaw writes, “…the early Christian writers employed the term sacrament (sacramentum) as equivalent to the scriptural term mystery (musterion); and in the Vulgate the latter word is always translated by the former. There is reason to think that the term mysteries was early applied to baptism and the Lord’s supper, partly because, under external symbols, spiritual blessings were veiled, and partly also on account of the secrecy with which Christians, in times of persecution, were obliged to celebrate them; and as the Latins used the word as synonymous with mystery, it has been thought that we are in this way to account for its application to these symbolical institutions.”

Here, now, is how the WLC defines a sacrament.

WLC 162  What is a sacrament?
A. A sacrament is an 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.

First, we learn the origin of the sacraments: they were instituted by Christ in His church (Matthew 26:19-20; 28:19-20). Second, we learn that there are several purposes for the sacraments:
(1) The sacraments signify, seal, and exhibit unto those in the covenant of grace, the benefits of Christ’s mediation (the language of “sign and seal” comes directly from Romans 4:9-12) – here, it should be noted also that “exhibit” does not mean “to show forth” but comes from the Latin exhibere, meaning “to apply” (see also WSC 92).
(2) The sacraments strengthen and increase the believer’s faith, and all other graces (Galatians 3:26-27)
(3) The sacraments to oblige believers to obedience (Romans 6:3-4; 1 Corinthians 10:21)
(4) The sacraments testify and cherish the believer’s love and communion with one another (1 Corinthians 12:12-13; Ephesians 4:1-6)
(5) The sacraments distinguish those in the covenant of grace from those that are without (Exodus 12:48; Ephesians 2:11-12)

WLC 163  What are the parts of a sacrament?
A. 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.

There are two parts of a sacrament (Matthew 3:11; Romans 2:28-29):
(1) The outward and sensible sign
(2) The inward and spiritual grace thereby signified

WLC 164  How many sacraments hath Christ instituted in his church under the New Testament?
A. Under the New Testament Christ hath instituted in his church only two sacraments, baptism and the Lord’s supper.

There are two sacraments in the new covenant:
(1) Baptism (Matthew 28:19-20
(2) The Lord’s supper (Matthew 26:26-28)

WLC 165  What is Baptism?
A. Baptism is a sacrament of the New Testament, wherein Christ hath 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 ingrafting 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.

Having generally defined and described the sacraments, the next several questions deal specifically with the sacrament of baptism. First, by way of definition, we are reminded that baptism was instituted by Christ and is washing with water in the name of the three Persons of the Trinity (Matthew 28:18-20). As an aside, since the WLC here defined baptism as “washing,” we spent some time in class discussing the proper mode of baptism.

Immersionists argue that immersion is the Biblical mode typically based on three reasons: [1] the supposed meaning of the Greek word (baptizo); [2] supposed New Testament examples; [3] theology (baptism represents burial (Romans 6:4; Colossians 2:12)).

[1] With regard to the meaning of the Greek word for the verb baptize (“baptizo”) or the noun baptism (“baptismos”), there is a broader meaning then simply immerse. It can mean dip, immerse, wash, or sprinkle (most always with a ritual and religious connotation). There are several instances in the New Testament where these two words are obviously not used to connote immersion (Mark 7:4; Luke 11:38; Hebrews 6:2; 9:10).

[2] Concerning examples of baptisms in the Scriptures as always being immersions, the baptisms of Cornelius and his household in Acts 10, as well as the baptisms of Lydia (and her household) and the Philippian jailer (and his household) in Acts 16 seem highly unlikely to be baptisms by immersion.

[3] The theological significance of baptism is probably the most critical and helpful in understanding this question, however. There are a couple of passages in Scripture that speak of baptism as representing our being buried with Christ (Romans 6:4; Colossians 2:12); however, this spiritual union with Christ in His death and resurrection, so symbolized in baptism, is most often spoken of in the Scriptures as the work of the Holy Spirit who applies and works this union in the individual (Ezekiel 36:24-29; 1 Peter 3:21-22; John 3:5-8; Matthew 3:11, 16; Titus 3:5-7; 1 Corinthians 12:13). This is not to say that immersion is wrong or an invalid mode of baptism; however, it is just to seek to emphasize the fact that baptism is a symbolic representation of the work of the Holy Spirit in regeneration and that the mode of baptism in the Scriptures was most likely by washing or sprinkling. For further reading on these topics, I recommend the book What About Baptism? by Robert Rayburn.

Continuing in what we learn about baptism in WLC 165, we are reminded of the Biblical teaching that baptism is a sign and seal of several things:
(1) Baptism is a sign and seal of ingrafting into Christ (Galatians 3:27)
(2) Baptism is a sign and seal of remission of sins by Christ’s blood (Mark 1:4)
(3) Baptism is a sign and seal of regeneration by Christ’s Spirit (Titus 3:4-7)
(4) Baptism is a sign and seal of adoption (Galatians 3:26-27)
(5) Baptism is a sign and seal of resurrection unto everlasting life (Romans 6:3-7)

Finally, the purpose of baptism is to solemnly admit people into the visible church (1 Corinthians 12:13). And, those who are baptized enter into an open and professed engagement to be wholly and only the Lord’s (Acts 2:36-41).

Conclusion

In the remaining questions about baptism, we will discuss who is to be baptized (WLC 166) and the intriguing examination of how our baptism is to be improved by us (WLC 167). I hope you will join us on Sunday mornings at 9:15 am in our continuing study of the Westminster Larger Catechism!

The Lord be with you!
Pastor Peter M. Dietsch