1. THE WORD OF GOD. The Word of God is the most important means of grace, though Catholics ascribe this honor to the sacraments.

a. THE WORD AND THE SPIRIT. While the term 'means of grace' can be used in a broader sense, it is here used as a designation of the means which the Church is directed to employ. When we speak of the 'Word' here, we do not refer to the personal Word (second person in the Trinity, John 1:1 ff.), nor to the creative word of power, Ps. 33:6; but very specially to the Word of God as it is contained in Scripture and is preached to the Church. 1Pet. 1:25. It is the word of God's grace, and therefore the most important means of grace. While the emphasis falls on the Word as it is PREACHED, it may also be brought to men in other ways: in the home and in the school, by means of conversation and religious literature. The Word is made effective as a means of grace only through the operation of the Holy Spirit. The Word alone is not sufficient to work faith and conversion, but is yet the necessary instrument. While the Holy Spirit can, He does not ordinarily work without the Word. The preaching of the Word is made fruitful by the operation of the Spirit.

b. TWO PARTS OF THE WORD AS A MEANS OF GRACE. The Word as a means of grace consists of two parts, namely, the law and the gospel. The law as a means of grace first of all serves the purpose of bringing men under conviction of sin, Rom. 3:20, making him conscious of his inability to meet the demands of the law, and becoming his tutor to lead him to Christ, Gal. 3:24. In the second place it is also the rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. The gospel is a clear representation of the way of salvation revealed in Jesus Christ. It exhorts the sinner to come to Christ in faith and repentance, and promises those who truly repent and believe all the blessings of salvation in the present and in the future. It is the power of God unto salvation for every one that believeth.

Rom. 1:16; "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)"

1Cor. 1:18. "For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God. (1 Corinthians 1:18)"

2. THE SACRAMENTS IN GENERAL. The Word of God is complete as a means of grace, but the sacraments are not complete without the Word. This must be maintained over against the Roman Catholics, who teach that the sacraments contain all that is necessary unto salvation. The Word and the sacraments differ in the following particulars: (a) the Word is absolutely necessary, while the sacraments are not; (b) the Word serves to beget and to strengthen faith, while the sacraments can only strengthen it; and (c) the Word is for all the world, but the sacraments only for believers and their seed. The following points deserve attention:

a. THE PARTS OF THE SACRAMENTS. Three parts must be distinguished in the sacraments, namely, (1) THE OUTWARD AND VISIBLE SIGN. Each one of the sacraments contains an external element. This consists of water in baptism, and of bread and wine in the Lord's Supper. One who receives merely this may be said to receive the sacrament, but does not receive the whole, nor the most important part of it. (2) THE INWARD SPIRITUAL GRACE SIGNIFIED. A sign points to something that is signified, and this is the internal matter of the sacrament. It may be called righteousness of faith,

Rom. 4:11, "and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; (Romans 4:11)"

the forgiveness of sins, Mark 1:4; faith and repentance,

Mark 1:4; "John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. (Mark 1:4)"

16:16, "He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. (Mark 16:16)"

or communion with Christ in His death and resurrection,

Rom. 6:3-4; "3 Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. (Romans 6:3-4)"

Col. 2:11-12. "11 in whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; 12 having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead. (Colossians 2:11-12)"

(3) The union between the sign and the thing signified. This really constitutes the essence of the sacrament. Where the sacrament is received in faith, the grace of God accompanies it.

The following definition may be given of a sacrament. ~A sacrament is a holy ordinance instituted by Christ, in which by sensible signs the grace of God in Christ is represented, sealed, and applied to believers, and they, in turn, express their faith and obedience to God.

b. THE NUMBER OF THE SACRAMENTS. During the Old Testament there were just two sacraments, namely, circumcision and passover. The former was instituted in the days of Abraham, and the latter in the time of Moses. Both were bloody sacraments in harmony with the Old Testament dispensation. The Church of the New Testament also has two sacraments, namely, baptism and the Lord's Supper, both of which are unbloody. After Christ has brought His perfect sacrifice, no more shedding of blood is needed. The Church of Rome enlarged the number of sacraments in an unwarranted manner by adding confirmation, penance, orders, matrimony, and extreme unction.

c. OLD AND NEW TESTAMENT SACRAMENTS COMPARED. The Church of Rome holds that there is an essential difference between the two: the former being merely typical, affecting only the legal standing of the recipient and not his spiritual condition, and depending for their effectiveness on the faith of those who received them; and the latter working spiritual grace in the hearts of the recipients irrespective of their spiritual condition, merely in virtue of the sacramental action. As a matter of fact, however, there is no ESSENTIAL difference, Rom. 4:11; 1Cor. 5:7; 10:1-4; Col. 2:11. There are some dispensational differences, however: (1) The Old Testament sacraments had a national aspect in addition to their spiritual significance. (2) They pointed forward to the coming sacrifice of Christ, while those of the New Testament point back to the completed sacrifice. (3) They did not convey to the recipient as rich a measure of spiritual grace as do the sacraments of the New Testament.

TO MEMORIZE. Passages pointing to:

a. The Word as a means of grace:

Rom. 10:17. "So belief cometh of hearing, and hearing by the word of Christ."

1Cor. 1:18. "For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God."

b. The twofold function of the law:

Rom. 3:20. "Because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin."

Rom 7:7. "What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet."

1John 5:3. "For this is the love of God, that we keep his commandments: and his commandments are not grievous."

c. The function of the gospel:

Rom. 1:16. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek."

1Cor 1:18. Cf. above under a.

d. The spiritual significance of the sacraments:

Rom. 4:11. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision..."

1Cor. 5:7. "For our passover also hath been sacrificed, even Christ."

Col. 2:12. "Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead."

John 6:51. "I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever: yea and the bread which I will give is my flesh, for the life of the world."

For Further Study:

a. Is the law also a rule of life for New Testament believers?

Matt. 5:17-19; "17 Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. (Matthew 5:17-19)"

Rom. 13:10; "Love worketh no ill to his neighbor: love therefore is the fulfilment of the law. (Romans 13:10)"

Eph. 6:2; "Honor thy father and mother (which is the first commandment with promise), (Ephesians 6:2)"

Jas 2:8-11; "8 Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: 9 but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. 10 For whosoever shall keep the whole law, and yet stumble in one [point], he is become guilty of all. 11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. (James 2:8-11)"

1John 3:4; "Every one that doeth sin doeth also lawlessness; and sin is lawlessness. (1 John 3:4)"

5:3. "For this is the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:3)"

b. Can you prove that the sacraments are only for believers and their seed?

Gen. 17:10; "This is my covenant, which ye shall keep, between me and you and thy seed after thee: every male among you shall be circumcised. (Genesis 17:10)"

Ex. 12:43-45; "43 And Jehovah said unto Moses and Aaron, This is the ordinance of the passover: there shall no foreigner eat thereof; 44 but every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. 45 A sojourner and a hired servant shall not eat thereof. (Exodus 12:43-45)"

Mark 16:16; Acts 2:39; "For to you is the promise, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call unto him. (Acts 2:39)"

1Cor. 11:28-29. "28 But let a man prove himself, and so let him eat of the bread, and drink of the cup. 29 For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body. (1 Corinthians 11)"

c. What dispute arose in the early Church about circumcision? Acts 15; Gal. 2:3-9.

Questions for Review

1. What do we mean by the term 'means of grace'?

2. What do we mean by 'the Word of God' as a means of grace?

3. Why is the Word the most important means of grace?

4. What is the relation between the Word and the Spirit?

5. What is the function of the law as a means of grace?

6. What is the function of the gospel?

7. How are the sacraments related to the Word?

8. How do Word and sacraments differ as means of grace?

9. What is a sacrament?

10. What are the component parts of a sacrament?

11. What is the sign in each one of the sacraments?

12. What is the thing signified in each?

13. How are the sign and the things signified related?

14. How did the Old Testament sacraments differ from those of the New?

Christ instituted baptism after the resurrection, Matt. 28:19, Mark 16:16. He charged His disciples to baptize those who were made disciples "into the name of the Father and of the Son and of the Holy Spirit," that is, into special relationship with the triune God. While He did not intend to prescribe a formula, the Church chose the words of the institution, when it felt the need of one. The present formula was in use before the beginning of the second century. Protestants regard a baptism legitimate, which is administered by a duly accredited minister and in the name of the triune God, while Roman Catholics, who regard baptism as absolutely necessary unto salvation, permit its administration, in case the life of a child is in danger, also to others than priests, particularly to midwives.

1. THE PROPER MODE OF BAPTISM. Baptists not only maintain that the proper mode of baptism is by immersion, but even assert that immersion belongs to the very essence of baptism. Baptism applied in any other way is not baptism at all. They hold that the fundamental idea of baptism is that of being buried and rising again with Christ, Rom. 6:3-6; Col. 2:12, and that this is symbolically indicated only by immersion. But Scripture clearly represents purification as the essential thing in the symbolism of baptism, Ezek. 36:25; John 3:25-26; Acts 22:16; Tit. 3:5; Heb. 10:22; 1 Pet. 3:21. And this can be symbolized by sprinkling or pouring as well as by immersion,

Lev. 14:7; "And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field. (Leviticus 14:7)"

Num. 8:7; "And thus shalt thou do unto them, to cleanse them: sprinkle the water of expiation upon them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves. (Numbers 8:7)"

Ezek. 36:25; "And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. (Ezekiel 36:25)"

Heb. 9:19-22; "19 For when every commandment had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, This is the blood of the covenant which God commanded to you-ward. 21 Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood. 22 And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission. (Hebrews 9:19-22)"

10:22. "let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water, (Hebrews 10:22)"

Consequently the mode of baptism is quite immaterial: it may be administered by immersion, but also by pouring or sprinkling. But the Baptists have another argument, namely, that the New Testament warrants only baptism by immersion. However, they fail to prove their point. Jesus did not prescribe a certain mode of baptism, and the Bible never stresses any particular mode. The word (BAPTIZO) employed by Jesus does not necessarily mean 'to immerse,' but may also mean 'to purify by washing.' There is not a single case of baptism mentioned in the New Testament of which we are sure that it was baptism by immersion. It is very unlikely that the multitudes who flocked to John the Baptist and the three thousand who believed on the day of Pentecost were baptized in that way. Neither is it likely that this mode was applied in the cases mentioned in

Acts 9:18; "And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; (Acts 9:18)"

10:47; "Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we? (Acts 10:47)"

16:33-34. "33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. 34 And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God. (Acts 16:33-34)"

2. THE PROPER SUBJECTS OF BAPTISM. There are two classes to whom baptism is applied, namely, adults and infants.

a. ADULT BAPTISM. Baptism is intended for believers and their seed. In the words of the institution Jesus undoubtedly had in mind primarily the baptism of adults, for it was only with these that the disciples could begin in their missionary labors. His instruction implies that baptism had to be preceded by a profession of faith, Mark 16:16. On the day of Pentecost those that received the word of Peter were baptized, Acts 2:41; cf. also Acts 8:37 (Auth.Ver.); 16:31-34. The Church should require a profession of faith of all adults seeking baptism. When such a profession is made, this is accepted by the Church at its face value, unless there are good reasons to doubt its sincerity.

b. INFANT BAPTISM. Baptists deny the right of infant baptism, since children cannot exercise faith, and since the New Testament contains no command to baptize children and does not record a single instance of such baptism. Yet this does not prove it unbiblical. (1) THE SCRIPTURAL BASIS FOR INFANT BAPTISM. Infant baptism is not based on a single passage of Scripture, but on a series of considerations. The covenant made with Abraham was primarily a spiritual covenant, though it also had a national aspect, Rom. 4:16-18; Gal. 3:8-9, 14. This covenant is still in force and is essentially the same as the "new covenant" of the present dispensation, Rom. 4:13-18; Gal. 3:15-18; Heb. 6:13-18. Children shared in the blessings of the covenant, received the sign of circumcision, and were reckoned as part of the congregation if Israel, 2 Chron. 20:13; Joel 2:16. In the New Testament baptism is substituted for circumcision as the sign and seal of entrance into the covenant, Acts 2:39; Col. 2:11-12. The "new covenant" is represented in Scripture as more gracious than the old, Isa. 54:13; Jer. 31:34; Heb. 8:11, and therefore could hardly exclude children. This is also unlikely in view of such passages as Matt. 19:14; Acts 2:39; 1Cor. 7:14. Moreover, whole households were baptized and it is unlikely that these contained no children, Acts 16:15; 16:33; 1Cor. 1:16. (2) THE GROUND AND OPERATION OF INFANT BAPTISM. In Reformed circles some hold that children are baptized on the ground of a presumptive regeneration, that is, on the assumption (not the assurance), that they are regenerated. Others take the position that they are baptized on the ground of the all-comprehensive covenant promise of God, which also includes the promise of regeneration. This view deserves preference. The covenant promise affords the only certain and objective ground for the baptism of infants. But if the question is raised, how infant baptism can function as a means of grace to strengthen spiritual life, the answer is that it can at the very moment of its administration strengthen the regenerate life, if already present in the child, and can strengthen faith later on when the significance of baptism is more clearly understood. Its operation is not necessarily limited to the very moment of its administration.

TO MEMORIZE. Passages bearing on:

a. THE INSTITUTION OF BAPTISM:

Matt. 28;19. "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit."

Mark 16:15-16. "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned."

b. BAPTISM AS A SYMBOL OF PURIFICATION:

Acts 22:16. "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name."

1 Pet. 3:21. "Which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ."

c. The substitution of baptism for circumcision:

Col. 2:11-12. "In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead."

d. The permanent application of the covenant of Abraham:

Rom. 4:16. "For this cause [it is] of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all."

Gal. 3:29. "And if ye are Christ's, then are ye Abraham's seed, heirs according to promise."

e. The inclusion of children in the New Testament church:

Matt. 19:14. "But Jesus said, Suffer the little children, and forbid them not, to come unto me: for to such belongeth the kingdom of heaven."

Acts 2:39. "For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him."

1Cor. 7:14. "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy."

For Further Study:

a. Do the following passages prove that the disciples did not use the trinitarian formula in baptism? Acts 2:38; 8:16; 10:48; 19:5.

b. How does the spiritual meaning of baptism compare with that of circumcision? Compare Deut. 30:6; Jer. 4:4 with Acts 2:38; 22:16.

c. Can you prove that circumcision was abolished in the New Testament? Acts 15; Gal. 2:3; 5:2-3; 6:12-13.

Questions for Review

1. When did Christ institute baptism?

2. What is the meaning of baptism into the name of someone?

3. Were the words of Christ intended as a formula?

4. What do Baptists regard as the essential thing in the symbolism of baptism?

5. What is the essential thing in it?

6. Did Christ prescribe a certain mode of baptism?

7. Can the necessity of immersion be proved from Scripture?

8. Who are the proper administrators of baptism? What is Rome's view?

9. What is the condition of adult baptism?

10. How can infant baptism be proved from Scripture?

11. What views are there as to the ground of infant baptism?

12. Which should be preferred, and why?

13. How can infant baptism be a means of grace?

The Lord's Supper was instituted at the time of the passover shortly before the death of Jesus, Matt. 26:26-29; Mark 14:22-25; Luke 22:19-20; 1Cor. 11:23-25. The new sacrament was linked up with the central element in the paschal meal. The bread that was eaten with the lamb was consecrated to a new use, and so was the wine of the third cup, "the cup of blessing." The broken bread and the wine symbolize the Lord's broken body and shed blood; the physical eating and drinking of these point to a spiritual appropriation of the fruits of the sacrifice of Christ; and the whole sacrament is a constant reminder of His redemptive death.

1. THE LORD'S SUPPER AS A SIGN AND SEAL. Like every other sacrament, the Lord's Supper is first of all a sign. The sign includes not only the visible elements of bread and wine, but also their eating and drinking. It is a symbolical representation of the Lord's death, 1Cor. 11:26, and symbolizes the believer's participation in the crucified Christ and in the life and strength of the risen Lord. In addition to this it is also an act of profession on the part of those who partake of it. They profess faith in Christ as their Savior, and allegiance to Him as their King. But the Lord's Supper is more than a sign; it is also a seal, which is attached to the thing signified and is a pledge of its realization. It gives believing partakers the assurance that they are the objects of the great love of Christ revealed in His self-surrender to a bitter and shameful death; that all the promises of the covenant and all the riches of the gospel are theirs; and even that the blessings of salvation are theirs in actual possession.

2. THE PRESENCE OF CHRIST IN THE LORD'S SUPPER. The question as to the nature of the presence of Christ in the Lord's Supper is one that has long been debated, and one on which there is still considerable difference of opinion. Four views come into consideration here.

a. THE VIEW OF ROME. The Church of Rome conceives of the presence of Christ in the Lord's Supper in a PHYSICAL SENSE. On the ground of Jesus' statement, "this is my body," it holds that bread and wine change into the body and blood of Christ, though they continue to look and taste like bread and wine. This view is open to several objections: (1) Jesus, standing before the disciples in the flesh, could not very well say that He had His body in His hand; (2) Scripture speaks of the bread as bread even after the supposed change has taken place, 1Cor. 10;17; 11:26-28; and (3) It is contrary to common sense to believe that what looks and smells and tastes like bread and wine is indeed flesh and blood.

b. THE LUTHERAN VIEW. Lutherans maintain that, while bread and wine remain what they are, the whole person of Christ, body and blood, is present IN, UNDER, and ALONG WITH, the elements. When Christ had the bread in His hand, He held His body along with it, and therefore could say, "this is my body." Every one who receives the bread also receives the body, whether he be a believer or not. This is no great improvement on the Roman Catholic doctrine. It ascribes to Jesus' words the unnatural meaning "this accompanies my body." Moreover, it is burdened with the impossible notion that the body of Christ is omnipresent.

c. THE ZWINGLIAN VIEW. Zwingli denied the bodily presence of Christ in the Lord's Supper, while admitting that He is spiritually present in the faith of believers. For him the Lord's Supper was mainly a mere sign or symbol, a memorial of the death of Christ, and an act of profession on the part of believers. Some of his statements, however, seem to indicate that he also regarded it as a seal or pledge of what God does for the believer in Christ.

d. CALVIN'S VIEW. Calvin took an intermediate position. Instead of the physical and local, he taught the spiritual presence of Christ in the Lord's Supper. In distinction from Zwingli he stressed the deeper significance of the sacrament. He saw in it a seal and pledge of what God does for believers rather than a pledge of their consecration to God. The virtues and effects of the sacrifice of Christ on the cross are present and actually conveyed to believers by the power of the Holy Spirit.

3. THE PERSONS FOR WHOM THE LORD'S SUPPER IS INSTITUTED. The Lord's Supper was not instituted for all indiscriminately, but only for believers, who understand its spiritual significance. Children, who have not yet come to years of discretion, are not fit to partake of it. Even true believers may be in such a spiritual condition that they cannot worthily take their place at the table of the Lord, and should therefore examine themselves carefully, 1Cor 11:28-32. Unbelievers are naturally excluded from the Lord's Supper. The grace that is received in the sacrament does not differ in kind from that which is received through the instrumentality of the Word. The sacrament merely adds to the effectiveness of the Word and to the measure of the grace received. The enjoyment of its spiritual benefits depends on the faith of the participant.

TO MEMORIZE. Passages bearing on:

a. THE INSTITUTION OF THE LORD'S SUPPER:

1 Cor. 11:23-27. "For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He brake it, and said, This is my body, which is for you: this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come. Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord."

b. THE LORD'S SUPPER AS A SIGN AND SEAL:

Matt. 26:26-27. "And as they were eating, Jesus took bread, and blessed, and brake it; and He gave to the disciples, and said, Take, eat; this is my body. And He took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; for this is my blood of the covenant, which is poured out for many unto remission of sins."

1 Cor. 10:16. "The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?"

c. THE LORD'S SUPPER AS AN ACT OF PROFESSION:

1 Cor 11:26. "For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come."

d. WORTHY PARTICIPATION AND SELF-EXAMINATION:

1 Cor. 11:27-29. "Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. But let a man prove himself, and so let him eat of the bread, and drink of the cup. For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body."

For Further Study:

a. Do the words of Jesus in John 6:48-58 have reference to the Lord's Supper?

b. Does the expression 'breaking bread' necessarily refer to the Lord's Supper? Cf. Acts 2:42; 20;7, 11; 27:35; 1Cor 10:16.

c. Can you mention other cases in which the verb 'to be' cannot be taken literally? John 10:7; 11:25; 14:6; 15:1.

Questions for Review

1. What belongs to the sign in the Lord's Supper?

2. What does the sacrament signify and what does it seal?

3. What is the Roman Catholic view of the presence of Christ in the Lord's Supper?

4. How do the Lutherans conceive of it?

5. What objections are there to these views?

6. What is the Zwinglian conception of the Lord's Supper?

7. How does Calvin's conception differ from it?

8. How does Calvin conceive of the Lord's presence in it?

9. How does the grace received in the sacrament differ from that received through the Word?

10. For whom was the Lord's Supper instituted?

11. Who should be excluded from the table of the Lord?