Category Archives: Theology

Westminster Confession of Faith, Chapter 28, Section 7

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Today’s confession points to the frequency of the sacrament of baptism.

It is analogous to OT sacrament of circumcision which is administered once.

Baptism is administered once. As long as it is administerd correctly as we have looked at from earlier confessions: with water, in the name of Father, Son, and Holy Spirit and performed with a minister of the gospel, it is to be recognized as a valid baptism.

Because it only needs to be administered once, baptism is recognized among different Christian denominations and churches. So if you were baptized in the Baptist church, going to a Presbyterian church would not invalidate your original baptism.

Historical precedence includes John Calvin who even after the reformation, considered his baptism in the Roman Catholic church a valid baptism and did not get “re-baptized.”

This also applies to infant baptisms. Even as the child grows into a fuller understanding of the gospel, the child does not need another baptism. Rather, the baptism is God’s promise to that child and to her parents of God’s saving grace.

Let’s read this confession together.

7. The sacrament of baptism is to be administered only once to any person.

Westminster Confession of Faith, Chapter 28, Section 5

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Today’s confession continues the look at Baptism.

Today’s confession speaks against sacerdotalism meaning baptism in itself does not have any power, the sacrament doesn’t infuse any grace to its recipients. In other words, sacerdotalism claims that one is saved through the sacraments.

Main points:

Baptism doesn’t save, Jesus saves.
Baptism doesn’t regenerate, Holy Spirit regenerates
YET neglecting Baptism is a great sin.

The act of physical water baptism doesn’t save, it is a sign that points us to the spiritual reality of our salvation in Jesus Christ. Example of this is in the end of Luke, the thief on the cross ask Jesus to “remember me when you come into your kingdom” Jesus responds, today you will be with me in paradise. The thief was not baptized, and was saved because his faith was in Christ.

There are some that are baptized who are not necessarily regenerated. We see an example in acts where Simon the Sorcerer is baptized but he did it to gain money and fame.

So if it doesn’t save, and doesn’t regenerate, what’s the point of doing it?

It is commanded by our Lord… Jesus says, if you love me, you will obey my commands. It is an act of love to Jesus.

It is also a means of grace, grace is promised to us in baptism and is exhibited and conferred to us through the Holy Spirit.

So if your faith is in Christ, do not neglect this means of grace for you.

5. Although it is a great sin to despise or neglect this ordinance, nevertheless, grace and salvation are not so inseparably connected with it that a person cannot be regenerated or saved without it. Neither is it true that all who are baptized are undoubtedly regenerated.

Westminster Confession of Faith, Chapter 28, Section 4

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Baptism is seal of the covenant. If anyone holds the fundamentals of the gospel and professes allegiance to Jesus Christ, you are welcome to his house. You are called to be baptized. This is called a believers baptism in which a person professes his faith and is brought into the family of God.

What then about infants? Today’s confession points us to infants born to one or both believing parent are to be baptized.

Here are the main reasons for infants to be baptized.

1. Since an infant is under the care of the parent, parents are called to bring them to God, into the covenant community.

2. Every covenant God has ever formed with Mankind has included the child. We see examples of this in Genesis with Adam; with Noah with Abraham; again with Israel through Moses; and even in the New Testament in Acts, God’s promises are for to these men and to their offspring; their children; their seed.

3. In the OT, the sign of the covenant was circumcision of infant males, not at the choice of the infant, but based on the faith of their parents-they were circumcised.

4. In a similar way, the NT the sign and seal of the covenant is baptism.

So, let me ask you this, have you been washed by the blood of the Lamb? Are your sins forgiven by Christ? Have you died with Christ and risen by faith to walk in newness of life? Does the Spirit of Christ dwell in you? Is the law being written on your heart? Come, signify this in baptism, and glorify God’s great new covenant work in your life… for you and your household.

4. Not only those who personally profess faith in and obedience to Christ, but also the infants of one or both believing parents, are to be baptized.

Westminster Confession of Faith, Chapter 28, Section 2

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2. The outward element to be used in this sacrament is water, with which the person is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit. Baptism is to be performed by a minister of the gospel, lawfully called to that office.

All sacraments have two elements, an outward visible sign and an inward (spiritual) sign.

The design of Baptism is to signify, seal, and confer to those who belong to Christ, it symbolizes washing of regeneration and renewing of the Holy Spirit, where we are united to Christ and made participants in all his redemptive grace including forgiveness of sins and newness of life… Last week we looked at the inward spiritual sign.

This week, we look at the outward elements of baptism. Baptism with water symbolizes baptism by the Holy Spirit. Christ instituted the baptism in the name of the Father, Son and Holy Spirit, because salvation involves all three persons of the Godhead, so we too are to be baptized in the name of our triune God.

It is a sign and reminder for us as believers as well as a testimony to the world as to what God has done for us in salvation…

For those who have not partaken in this means of grace, I encourage you to be baptized in order to profess what Christ has done for you and as an act of obedience to Christ.

Westminster Confession of Faith, Chapter 27, Section 3

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Last week we learned that the sacraments are a visible proclamation of the Gospel.

What is it about the sacraments that make it so special? Sacraments are so closely associated with salvation that some believe salvation is contained in the sacrament itself.

For example, some believe the actual partaking of the sacraments save you (otherwise, what’s the point). Some believe the sacraments are dependent on the right motive. If one day you feel good, the sacraments feel like they will do the job, but another day if sin has you down, it feels like the God’s promises are not as effective. From this logic, divine grace is conditioned on and controlled by the uncertain states of people.

The Reformers argued that the effectiveness of the sacraments were not dependent on the sacraments themselves. It was not dependent on the person administering it, rather, the sacrament is effective because of Christ and the saving grace of the Holy Spirit. Salvation does not come because someone partakes of the sacrament, but rather salvation comes when the Holy Spirit operates on a person’s heart so that he turns to Christ for salvation by faith because of the sacrament. It is Christ who saves us.

Let us praise God for a visible proclamation of the Gospel in the sacraments.
Let us praise God for pointing us to faith in Christ every time we partake of the sacraments.
Let us praise God for the promise we have in Christ every time we partake of the sacraments.

The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them. Neither does the efficacy of a sacrament depend on the piety or intention of him who administers it, but rather on the work of the Spirit and on the word of institution, which contains (together with a precept authorizing its use) a promise of benefit to worthy receivers.
WCF 27.3 (MESV) – The Sacraments

Westminster Confession of Faith, Chapter 27, Section 1

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Chapter 27 of the confession deals with sacraments. They are called signs and seals of the covenant of grace. Because it is an outward visible sign and an inward, spiritual grace to which it points to.

It is a sign because the sacrament is a visible picture that reminds and represents Christ’s covenant to us. It is a seal because it authenticates of the spiritual reality of Christ’s finished and completed work for us.

So that in faith, we receive all the benefits that comes with the covenant. The sacraments direct each of us away from self and towards Christ in faith. And because we are in Christ, we benefit in all God’s spiritual blessings including indwelling of the Holy Spirit and our union with Christ.

The sacraments are a visible proclamation of the gospel, that’s why when we partake of it we are proclaiming that we believe and trust in the work of Christ. So it provides a visible distinction between those who belong to the church and the rest of the world.

As a reminder, when we partake of the sacraments we aren’t proclaiming how big our or strong our faith is, but rather how strong Christ’s work is so that even those with the weakest possible faith can come and rest on Christ. In fact the sacraments, given to us from God, are meant for the weak in faith to help sustain those who struggle with their faith and struggle with sin.

1. Sacraments are holy signs and seals of the covenant of grace. They were directly instituted by God to represent Christ and his benefits and to confirm our relationship to him. They are also intended to make a visible distinction between those who belong to the church and the rest of the world, and solemnly to bind Christians to the service of God in Christ, according to his Word.

Westminster Confession of Faith, Chapter 26, Section 1

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This chapter of the confession looks at the communion of saints. The confession says that all saints, all who believe in Jesus, have union with Christ. In our union with Christ we share in his grace, suffering, death, resurrection and glory.

And because all saints are united with Christ, we are also connected with one another. In a deep spiritual sense, we are united to one another as one body and Christ is our head. Eph 4:15-16 Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.

And since we are joined together as one body, we have a responsibility as a body: to grow together as a mature body in which Christ is the head and this is in love.
What are some things we are called to do? The confession says we participate in one another’s gifts and graces for our mutual good, perform public and private duties.
Just as the early Christians in Acts shared all their money and time, those who are in Christ are to do the same. We rejoice with those who rejoice and mourn with those who mourn. Today’s confession is a reminder that the church is one body under Christ and as members of that one body we are intimately connected to one another.
Communion of Saints

1. All saints—who are united to Jesus Christ their head by his Spirit and by faith—have fellowship with him in his graces, sufferings, death, resurrection, and glory. And, being united to one another in love, they participate in each other’s gifts and graces and are obligated to perform those public and private duties which lead to their mutual good, both inwardly and outwardly.

Westminster Confession of Faith, Chapter 25, Section 1

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Today’s confession looks at what the church is.

We learn that the catholic or universal church consists of all believers past present and future. Christ is the head of the church and the relationship between Christ and the church.. Is that The church is the bride, the body and the fullness of him.

The confession calls the universal church invisible meaning we cannot see or know everyone who is saved.

As we worship today, we are reminded that we join all our brothers and sisters around the world, past present and future in, through, and by Jesus Christ. And that this local body here is a small representation of a much larger reality.

CONFESSION OF FAITH:

The catholic (that is, universal) church, which is invisible, consists of all the elect who have been, are, or shall be gathered into one, under Christ its head. This church is his bride, his body, and the fullness of him who fills all in all.

Westminster Confession of Faith, Chapter 23, Section 4

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As Christians we recognize that God places us under authority. When we are young, we are under the protection and authority of our parents. As we grow up, we are under the authority of other people, our teachers, boss, government, etc. All of this is given to us by God.

We recognize that no one is above the law. Even in civil matters, religious figures are still under the authority of the civil authorities. We are called to pray, honor, obey and subjected to the authorities for the sake of conscience.

Just as we are called to honor our parents in the fifth commandment, because they have been placed over us by the Lord, we too must submit ourselves to the authority of the civil government.

“It is the duty of people to pray for those in authority, to honor them, to pay them taxes or other revenue, to obey their lawful commands, and to be subject to their authority for the sake of conscience. Neither unbelief nor difference in religion makes void the just and legal authority of officeholders nor frees the people—church authorities included—from their due obedience to them. Much less does the Pope have any power or jurisdiction over civil authorities in their domains or over any of their people, nor can he deprive them of their domains or lives if he shall judge them to be heretics or on any other pretense whatever.”

Westminster Confession of Faith, Chapter 24, Section 3

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As we have seen from the examples in the OT where numerous men of God married foreign wives. The wives worshiped other gods and idols. And as a result these men of God were led astray to worship foreign gods.

Marriage and sex is a gift from God. In it we have one of the most intimate relationships we have between two people. In a similar manner, marriage points us to our union with Christ.

Because of this we are told in the confession to be joined with other believers, marry in the Lord. This is to guard our hearts and recognize that marriage is more than just a physical union, but it encompasses a much deeper union: emotional, spiritual, and physical.

We are not to be unequally yoked, but rather in marriage we are to be joined together in the Lord. For those who are married with unbelievers, we are told to remain in the marriage so that in it we can be a witness of God’s grace to our spouse.

To those who are single, this is a stern warning and instruction teaching us to not just go after what is pleasing to the eye, but to look deeper into potential mates, examine their lives, see if they are walking with the Lord, see if what they profess is compatible with what you profess, so that in marriage, there may be a true union of spirit and body.

And with respect to Papists, that is for a different time to discuss…

3. It is lawful for all sorts of people to marry who are able to give their intelligent consent. Yet it is the duty of Christians to marry only in the Lord. Therefore, those who profess the true reformed religion should not marry unbelievers, Papists, or other idolaters; nor should Christians be unequally yoked by marrying those who are notoriously wicked in their way of living or hold to damnable heresies.