A Summary of Christian Doctrine
Part VI: The Doctrine of the Church and the Means of Grace
陸、論教會和恩典之道的教義
一、教會的性質
1. 教會的一般性描述
教會一辭，在舊約聖經中所用主要的字是源自一個動詞，意思是「呼召」，而在新約聖經中所用主要的字則源於另一個動詞，意思是「呼召出來」，兩個字都指出教會是由神呼召出來的會眾。
a. 新約聖經中所用之字的不同意義
最普遍的用法是指地方教會，不論是否聚集敬拜神（徒五11，十一26；羅十六4；林前十一18，十六1）；有時它是指一個家庭教會，或是某人家裏的教會（羅十六5、23；林前十六19；西四15）；而它最深刻的意義是指全體信徒，無論是在天的或是在地的（弗一22，三10、21，五23；西一18、24）。
b. 教會的本質
羅馬天主教和復原教對教會的本質的看法頗有分歧，前者認為教會是一個外在和可見的組織，主要包括所有的修士、主教、天主教、紅衣主教和教皇；復原教却不接受這個外在的觀念，而認為教會的本質是聖徒無形的和屬靈的團契，教會最基本的性質只包括各時代的信徒，教會是耶穌基督屬靈的身體，非信徒是沒有分的。
c. 教會的區分
在提到教會，有幾個不同的意義要討論：①在爭戰中的教會和得勝的教會，現今在世的教會是在爭戰中的教會，是被神呼召處身於一場聖戰中，另一方面，在天的教會是得勝的教會，在其中刀劍都變成表示勝利的棕枝。②有形和無形的教會，這區分是指在地上的教會，按照她屬靈的性質來說是無形的，所以我們不能根據有形的組織來衡量人是否屬於教會，但是，在信徒的宣道工作和品行，講道和施行聖禮，以及外在的組織和行政管理中，就顯出了一個有形的教會。③教會是有機體也是一個制度，這區分是指地上的教會，教會是有機體可見於信徒合一的生活，和他們不隨從世俗的生活；而教會的組織可見於各種職分，施行聖經和聖禮的條例，以及一些教會的行政管理事務。
d. 教會的定義
我們可給無形的教會作以下的定義：教會是被神的靈呼召，蒙揀選的人的團體，或簡單的說，是信徒的團契。而有形的教會則可作以下的定義：宣告真實信仰的一個信徒團體；我們要注意兩者之間的成員並非完全一致。
2. 教會的特質和表記
教會有三個特質和三個表記或外在的特點。
a. 教會的特質
教會有以下三個特質：①合一，根據羅馬天主教的看法，他們以為是一個遍及世界各地的組織的統一；而復原教却認為是耶穌基督的屬靈身體的合一；②聖潔，羅馬天主教認為教會的聖潔是在於她的教義、道德命令、敬拜、和紀律；但復原教却認為是信徒在基督裏的聖潔，他們的生活原則和所擁有的新生命都是聖潔的，這一新生命更是朝向一個完全的聖潔；③普世性，羅馬天主教特別主張這點，因為它們的教會散佈全球，並且它們的會友比其他的教派更多；復原教却主張無形的教會才是真正的普世性教會，因為她包括了歷代各處的信徒。
b. 教會的表記或外在的特點
上述的特質基本上是無形教會所有的，而以下的表記則屬於有形的教會，用以分別真假教會，共有三點：①真實宣講神的話，這是教會最重要的表記（約壹四13；約貳9），這並非要求十全十美的講道，但却必須忠於基督教的要旨，並且能對信心與行為有管束的影響。②正確地施行聖禮，聖禮不能如羅馬天主教一樣與神的話分開，並且要由合法的聖職人員施行，根據神指定的制度，只向信徒和他們的兒女施行（太廿八19；可十六16；徒二42；林前十一23-30）。③忠心的執行紀律，這對於維護教義的純正和保護聖禮的聖潔是需要的，神的話也強調這點（太十八18；林前五1-5、13，十四33、40；啟二14、15、20）。
經文背誦
(1) 教會的合一
約十16——「我還有別的羊，不在這羊圈裏；我必須把牠們領來，牠們也要聽我的聲音，並且要合成一群，歸於一個牧人。」
約十七20、21——「我不但為他們求，也為那些因他們的話而信我的人求，使他們都合而為一。」
弗四4-6——「身體只有一個、聖靈只有一位，就像你們蒙召只是藉著一個盼望。主只有一位、信仰只有一個、洗禮只有一種；上帝只有一位，就是萬有的父。超越萬有，貫徹萬有，並且在萬有之中。」
(2) 教會的聖潔
出十九6——「你們要歸我作祭司的國度，為聖潔的國民。」
彼前二9——「然而你們是蒙揀選的族類，是君尊的祭司，是聖潔的國民，是屬上帝的子民，為要叫你們宣揚那召你們出黑暗入奇妙光明者的美德。」
(3) 教會的普世性
詩二8——「你求我，我就將列國賜你為基業，將地極賜你為田產。」
啟七9——「這些事以後，我觀看，見有一大幫人，沒有人能數得過來，是從各邦國、各支派、各民族、各方言來的。他們都站在寶座和羔羊面前，身穿白袍，手裏拿著棕樹枝。」
(4) 持守真理的必須
提後一13——「你要靠著在基督耶穌裏的信心和愛心，常常堅守從我這裏聽過的話，作為純正話語的模範。」
提後二15——「你應當竭力在上帝面前作一個蒙稱許、無愧的工人，正確的講解真理的道。」
多二1——「至於你，你應當講合乎純正的道理。」
(5) 正確施行聖禮的必須
徒十九4、5——「保羅說：『約翰施的是悔改的洗禮，他告訴人民當信在他以後要來的那一位，就是耶穌。』他們聽見了，就受洗歸入主耶穌的名下。」
林前十一28-30——「所以人應當省察自己，然後才吃這餅、喝這杯。因為那吃喝的人，如果不辨明是主的身體，就是吃喝定在自己身上的罪了。因此，你們中間有許多人是軟弱的，患病的，而且死了的也不少。」
(6) 規律的必須
太十六19——「我要把天國的鑰匙給你，你在地上捆綁的，在天上也被捆綁；你在地上釋放的，在天上也被釋放。」
多三10、11——「分門結黨的人，警戒一兩次之後，就要和他絕交。你知道這種人已經背道，常常犯罪，定了自己的罪。」
討論問題
(1) 教會在五旬節之前是否存在？請參：太十八17；徒七38。
(2) 在新約聖經中會否以「教會」一字的單數字來指一小撮的教會？請參：徒九31。
(3) 在哥林多教會中引致規律的執行的原因是甚麼？請參：林前五1-5、13，十一17-34；林後二5-11。
複習問題
(1) 根據「教會」一字的字根，這字在聖經中的意義是甚麼？
(2) 這字在新約聖經中有些甚麼不同的意義？
(3) 羅馬天主教和復原教對教會的本質的看法有何不同？
(4) 在爭戰中的教會和得勝的教會有何不同？
(5) 有形和無形的教會的區分是形容甚麼教會？
(6) 無形的教會是甚麼意思？
(7) 教會作為一個有機體和作為一個制度有何分別？
(8) 無形教會和有形教會的定義是甚麼？
(9) 教會的特質是甚麼？復原教與天主教對此的看法有何不同？
(10) 教會的表記是甚麼？它們有何作用？
(11) 這些表記是屬於無形的教會或是屬於有形的教會？
(12) 真實的宣講真理有何意義？
(13) 正確的施行聖禮包括些甚麼？
(14) 規律的執行爲何是必須的？
二、教會的治理和能力
基督是教會的頭，教會的權柄也是本於祂（太廿三10；約十三13；林前十二5；弗一2023，四11、12，五23、24）。祂治理教會，不是靠勢力，而是藉著祂的話與聖靈，所有在教會中的聖工人員都賦有基督的權柄，並必須服從祂的話。
1. 教會中的聖工人員
新約聖經中提到兩種在教會中的聖工人員。
a. 特殊的職分
這些職分中最重要的是使徒，按狹義來說，這名稱只是指耶穌揀選的十二使徒與保羅，但有時也用作指一些有使徒職分的人（徒十四4、14；林前九5、6；林後八23；加一19），使徒是有一些特別資「格的人，他們是由基督直接呼召的（加一1），在基督復活後會見過祂（林前九1），自知被聖靈感動（林前二13）；施行神蹟（林後十二12），他們的勞苦蒙神大大賜福（林前九1）。新約聖經也提到先知，就是有講道恩賜的人，造就教會並且有時預告將來的事（徒十一28，十三1、2，十五32；弗四11）。最後，新聖經中也提到傳福音的人，協助使徒作工（徒廿一8；弗四11；提後四5）。
b. 普遍的職分
聖經中最常提及的是長老，尤其是在使徒行傳（徒十一30，十四23，十五2、6、22，十六4，17，廿-18），常與這名稱一起提及的是監督，其實也是指同樣的職分（徒廿17、28；提前三1，五17、19；多一5、7；彼前五1、2）；這兩個名稱是指同一類職分，長老是表示年長，而監督卻側重監察之意。長老原本不是教師，但教導的功能漸漸地與這職分連在一起（弗四11；提前五17；提後二2），根據提前五17的記載，有一部份的長老只作治理的工作，但也有一些兼作教導的工作。此外，新約聖經中也提到執事（腓一1；提前三8、10、12），最普遍的意見認為這職分的設立是記載在徒六1-6。
2. 教會的議會
改革宗的教會有幾個治理的組織，它們的關係是不同的階層，它們的名稱是長執會、區議會和大議會，長執會包括地方教會的傳道人和長執；區議會包括一個區域內之各地方教會的一名傳道人和一名長執；大議會是各區派來數目相同的傳道人和長執。
a. 地方教會的治理
地方教會的治理是代表性質，牧者和由會友選出的長執，組成一委員會或長執會，治理教會（徒十四23，二十17；多一5），長執雖由會友選出，但他們的權柄並非由會友所賦與，卻是直接從耶穌基督教會的元首而來。每一個地方教會都是完整的教會，裝備完整，可以管理她本身的事務，但由於她與其他教會在共同的約的基礎上是彼此相屬的，故此並不是完全獨立；教會的規章是要保護地方教會的權益，但也是要保護各相屬教會的共同權益。
b. 大議會
當各地方教會以合一的精神聯合起來，區議會和大議會就必須舉行，使徒行傳第十五章中記述的耶路撒冷大議會，具備了現今議會的性質；各教會代表組成了區議會，再從其中選出部份代表出席大議會。教會的議會自然只是處理教會事務，如：教義、道德、治理及規律等問題。雖然如此，大議會却應把處理範圍限於某些因區議會未能解決才呈遞上來的事務，以及某些關係眾教會屬於大議會處理範圍的事務，大議會的決定除非有清楚聲明單用作參考，不然就應是有權威的決議。
3. 教會的能力
教會的能力，由於是聖靈所賜予的，所以是屬靈的（徒二十28），也是聖靈能力的彰顯（約二十22、23），這能力賦予信徒（林前五12、13），並只能以屬靈的方式施行（林後十4），這能力也是一個事奉的能力，從基督而來，也是奉祂的名而作，教會的能力有三方面：
a. 教導的能力
教會的使命是要保存真理，忠心地從一代傳至下一代，並要維護真理，免受不信力量的影響（提前一3、4；提後一13；多一9-11），她必須不斷的在世界各地傳揚真道（賽三10、11；林後五20；提前四13；提後二15，四2；多二110），宣告她的信經和信仰，並要為未來預備及訓練傳道人（提後二2）。
b. 治理的能力
神是一位有次序的神，祂也要求教會中一切的事務端正和有次序的進行（林前十四33、40），因此祂為教會的事務定下條例，並給她能力以實施基督的律法（約廿一15-17；徒廿28；彼前五2），這也包括管治的能力（太十六19，十八18；約廿23；林前五2、7、13；帖後三14、15；提前一20；多三10）；教會中的管治有兩方面的目的，一方面是在接納及驅逐會友的事上實施基督的律法，另一方面是使會友持守基督的律法，幫助他們的靈性長進，假若有失落了的會友，教會先要設法挽救，但如果失敗，只有放棄這些會友；教會需要處理公開的罪惡，雖然沒有人提出正式的控訴，但對於私自的罪，則需應用太十八15-18中記載的原則。
c. 施恩的能力或事奉
基督差派祂的門徒出去，不僅是傳道，並且要醫治各種疾病（太十1、8，路九1、2，9、17）。初期的基督徒中，有些賦有醫治的恩賜（林前十二9、10、28、30），這特別的恩賜在使徒「時代結束時已告終止，從那時起，教會慈惠的事奉主要限於救濟貧窮，主耶穌也會暗示這事奉（太十六11；可十四7），初期教會凡物公用，以致沒有人缺乏生活所需（徒四34）；後來有七位執事被推選去管理飯食，使每一個人都有平均的分配（徒六1-6），從此，執事就不斷的被提及（羅十六1；腓一1；提前三812），聖經中也很著重記載收集捐款及脈濟窮人的事（徒十一29，35；林前十六1、2；林後八13-15，九1、6、7；加二10，六10；弗四28；提前五10、16；雅一27，二15、16；約壹三17。）
經文背誦
(1) 基督是教會的頭
弗一22下、23——「……並且使祂作教會至高的元首。教會是祂的身體，是那充滿萬有者所完全充滿的。」
西一18——「祂是身體的頭，這身體就是教會。祂是元始，是死人中首先復生的，好讓祂在凡事上居首位。」
(2) 使徒的特殊記號
林前九1、2——「我不是自由的麼？我不是使徒麼？我不是見過我們的主耶穌麼？你們不是我在主裏面的工作麼？對別人來說，我或許不是使徒，但對你們來說，我總是使徒，因為你們就是我在主裏作使徒的印記。」
林後十二12——「我在你們中間，以各種忍耐，用神蹟、奇事和大能，作為使徒的憑據。」
(3) 長老或監督的職分
徒十四23——「兩人在各教會為他們指派了長老；禁食祈禱之後，就把他們交託給所信的主。」
提前三1——「『如果有人渴慕監督的職分，他就是愛慕善工。』這話是可信的。」
多一5——「我從前留你在克里特島，是要你辦好沒有辦完的事，並且照我所吩咐的，在各地設立長老。」
(4) 部份長老的教導工作
提前五17——「那些善於治理教會的長老，尤其是那些在講道和教導上勞苦的長老，你們應當看他們是配受加倍的敬重和供奉的。」
提後二2——「又應當把你在許多見證人面前從我這裏聽見的，交託給那些又忠心又能夠教導別人的人。」
(5) 執事的職分
提前三10——「他們也必須先受考驗，若沒有可貴之處，然後才讓他們作執事。」
(6) 長老的工作的屬靈性質
徒廿28——「聖靈既然立你們為全幫的監督，牧養上帝用自己的血所贖來的教會，你們就應當為自己謹慎，也為全群謹慎。」
彼前五2、3——「務要牧養你們中間的羊，按著上帝的旨意照顧他們。不是出於勉强，而是出於甘心；不是因為貪財，而是出於熱誠；也不是要轄制託付你們的羊群，而是作他們的榜樣。」
(7) 懲戒的能力
太十八18——「我實在告訴你們，你們在地上捆綁的，在天上也被捆綁；你們在地上釋放的，在天上也被釋放。」
約廿23——「你們赦免誰的罪，誰的罪就得赦免；你們不赦免誰的罪，誰的罪就不得赦免。」
討論問題
(1) 除了十二使徒保羅之外，還有些甚麼人被稱為「使徒」？徒十四4、14；林前九5、6；林後八23；加一19。
(2) 聖經中有那些人被稱為「傳福音的」？徒二18；提後四5。
(3) 太十八15-17中對私人罪行的懲戒有何提示？
複習問題
(1) 誰是教會的頭？根據甚麼準則治理教會？
(2) 教會中有些甚麼特殊的職分？
(3) 使徒有何特徵？
(4) 先知和傳福音的有甚麼工作？
(5) 教會中普通的職分是甚麼？
(6) 長老還有甚麼別的稱號？他們全都作教導工作嗎？
(7) 執事制度何時訂立？
(8) 在教會中有些甚麼議會？
(9) 地方教會獨立到甚麼程度？
(10) 大議會在聖經中有根據嗎？在哪裏？
(11) 大議會怎樣組成？他們討論甚麼問題？
(12) 他們的決定是只供參考的嗎？
(13) 教會有哪幾種能力？每一種包含些甚麼？
(14) 教會的懲治有何目的？
(15) 教會中慈惠的事奉是甚麼意思？
三、神的話和聖禮
1. 神的話
神的話是最重要的恩典，但天主教却以為聖禮更重要。
a. 神的話與聖靈
「恩典」一辭可以有廣義的說法，在這裏乃是指教會所擁有的器具；而「神的話」在這裏的用法並非指有位格的「道」（三一神的第二位，參約一1及以下各節），也不是指有創造力的話（詩卅三6），而是指聖經中所記載的話，也是教會傳講的道（彼前一25），這是神的恩言，所以是最重要的恩典；我們要強調「所傳講的道」，可以有不同方式的傳講：在家中或在學校裏，藉著談話或文字；神的話只有藉著聖靈的運行才可有效地成為恩典，單有神的話不足以使人產生信心及悔改，但它是必須的工具，聖靈當然可以獨自工作，但通常是透過神的話工作，神的話語的傳講藉著聖靈的運行就產生果效。
b. 話語恩典的兩部份
話語恩典包含兩部份：律法和福音；律法首先使人知罪（羅三20），使人知道自己不能達到律法的要求，同時也是人的導師，領他到基督面前（加三24），其次，它也是信徒生活的準則，提醒他們自己的責任，並帶領他們行走生命和救恩之路。福音就是在耶穌基督裏所啟示的救恩，它勸告罪人帶著信心及悔改的行動到基督面前，並應許賜給那些真誠悔改及信祂的人，所有因救恩而來的現在和將來的福分，它是神的大能，要救一切相信的人（羅一16；林前一18）。
2. 聖禮概論
神的話本身是完全的恩典，但聖禮若沒有神的話是不完全的；這是必須持守的真理，用以駁斥羅馬天主教所宣稱聖禮是進入救恩的必須途徑的教義。神的話與聖禮在以下幾方面是有區別的：a. 神的話是絕對須要的，而聖禮却不然。b.神的話叫人產生信心並且堅固人的信心，而聖禮却只能堅固人的信心。 c. 神的話是給全世界的，而聖禮却只是為信徒和他們的兒女預備的。
a. 聖禮的幾個部份
聖禮有三個部份是必須注意的：①外在和可見的表徵：每一個聖禮都有一個外在的部份，這包括了洗禮中的水，和聖餐中的餅與酒，如果只接受這外在部份也可說領受聖禮，但却不是完全的領受，他所領受的也不是最重要的部份；②所象徵的內在屬靈恩典：每一個表徵都象徵著一些事物，這是聖禮的內在意義，它可稱為出於信心的義（羅四11），罪的赦免（可一4），信心和悔改（可一4；十六16），在基督的死和復活上與祂聯合（羅六3、4；西二11、12）。③表徵與它所象徵的事物的連合：這是聖禮的本質，只要憑信心領受聖禮，神的恩典也會隨著而來。
以下的話可作聖禮的定義：聖禮是基督所設立的，藉著可感覺到的表徵，代表在基督裏神的恩典，也向信徒作保證和實施這恩典，而信徒在聖禮中表現他們對神的信心和服從。
b. 聖禮的數目
在舊約時期只有兩個聖禮，就是：割禮和逾越節；前者是在亞伯拉罕時代設立的，後者是在摩西時代設立的；兩者都是流血的禮，與舊約時期的情况是一致的；新約時期的教會也有兩個聖禮，就是洗禮和聖餐，兩者都不用流血；在基督獻上祂完全的祭以後，就再不需要流血了；但羅馬天主教會卻把聖禮的數目增加，就是加上堅信禮、補贖禮、聖識、婚禮、臨終塗油禮。
c. 舊約和新約聖禮的比較
羅馬天主教會指出兩者之間有一個本質上的分別，前者只是預表，關係到領受者的法律地位，却不能影響他們的屬靈情况，而聖禮的效能是在乎領受者的信心；後者却可以幫助領受者獲得屬靈的恩典，他們蒙恩不在於他們的屬靈情况如何，而只是由於他們領受聖禮。但是，其實兩者並沒有甚麼本質上的分別（羅四11；林前五7，十1-4；西二11），而只是有不同時期上的分別，就是：①舊約的聖禮除了屬靈的意義，還加上了民族性的意義；②舊約的聖禮遙指基督將來的祭，而新約的聖禮却指向基督已經完成的祭；③舊約的聖禮所表達的屬靈恩典比不上新約的豐盛。
經文背誦
(1) 神的話是神的恩典
羅十17——「可見信心是從所聽的道來的，所聽的道是藉著基督的話來的。」
林前一18——「因為十字架的道理，對走向滅亡的人來說是愚笨的，但對我們這些得救的人，却是上帝的大能。」
(2) 律法的兩方面的功能
羅三20——「沒有一個人可以靠行律法，在上帝面前得稱為義，因為藉著律法，人對於罪才有充份的認識。」
羅七7——「這樣，我們可以說甚麼呢？難道律法是罪麼？絕對不是，如果不是藉著律法，我就不知道甚麼是罪；如果不是律法說『不可貪心』，我就不知道甚麼是貪心。」
約壹五3——「我們遵守上帝的命令，就是愛祂了；而且祂的命令是不難遵守的。」
(3) 福音的功能
羅一16——「我不以福音為恥；這福音是上帝的大能，要救所有相信的，先是猶太人，後是希臘人。」
林前一18——見上述(1)項。
(4) 聖禮的屬靈意義
羅四11——「他領受了割禮為記號，作他受割禮之前因信稱義的印證，使他作所有沒有受割禮而信之人的父，使他們也被算為義。」
林前五7——「因為我們逾越節的羔羊基督已經被殺獻祭了。」
西二12——「你們在洗禮中已經與祂一同埋葬，也在洗禮中，因信那使基督從死人中復活的上帝所運行的動力，與祂一同復活了。」
約六51——「我就是從天上降下來生命的食物，人若吃了這食物，就必活到永遠。我要賜的食物就是我的肉，是為了世人的生命而賜的。」
討論問題
(1) 對新約信徒來說，律法也算是生活的原則嗎？太五17-19；羅十三10；弗六2；雅二8-11；約壹三4，五3。
(2) 你如何證明聖禮是只為信徒和他們的兒女預備的？創十七10；出十二43-45；可十六16；徒二39；林前十一28、29。
(3) 初期教會對割禮有何爭執？徒十五；加二3-9。
複習問題
(1) 「恩典」一辭是甚麼意思？
(2) 神的話是一種恩典是甚麼意思？
(3) 為甚麼神的話是最重要的恩典？
(4) 神的話與聖靈有甚麼關係？
(5) 律法作為一種恩典有何功能？
(6) 福音有何功能？
(7) 聖禮與神的話有何關係？
(8) 神的話和聖禮有何區別？
(9) 聖禮是甚麼？
(10) 聖禮有哪幾部份？
(11) 聖禮的表徵是甚麼？
(12) 這些表徵象徵甚麼？
(13) 這些表徵怎樣與它們所象徵的事物有關係？
(14) 舊約的聖禮與新約的聖禮有何分別？
四、基督教的洗禮
基督在復活之後設立了洗禮（太廿八19；可十六16），祂吩咐門徒「奉父、子、聖靈的名」給那些作門徒的施洗，意思是與三一神產生了一個特別的關係。並沒有定下一個方式，因此教會就自己選擇一個適合的程序，現今的方式是在第二世紀之前就開始使用；復原教人士認為洗禮必須合法，就是由一被授權的聖職人員奉三一神的名施行；而羅馬天主教會由於認為洗禮是得救的絕對必須途徑，所以假若有孩子在生命垂危時，他們准許除了修士以外的人，尤其是接生婦去施行洗禮。
1. 洗禮的適當形式
浸信會人士不僅認為洗禮的正確形式是浸禮，他們更認為浸禮表現洗禮的基本意義，若使用其他方式，就不算是洗禮。他們認為洗禮的根本觀念是與基督同埋葬同復活（羅六3-6；西二12），而這個意義只有藉著浸禮作象徵。但是，聖經中清楚的指出洗禮所象徵的基本意義乃是潔淨（結卅六25；約三25、26；徒廿二16；多三5；來十22；彼前三21），這個意義可以藉著灑水禮、澆水或浸禮來象徵（利十四7；民八7；結卅六25；來九19-22，十22），再者，洗禮的形式是不重要的，我們可以使用浸禮、灑水、澆水等形式施行。但浸信會人士對此尚持有另一個申辯的理由，他們認為在新約聖經中只提過浸禮，不過他們不能充份證明這個講法，耶穌並沒有定下任何洗禮的形式，聖經也沒有強調任何特別的形式，耶穌所用「施洗」一字不一定解作「施浸」，也可解作「洗淨」，在新約聖經中記載的洗禮，沒有一次我們可以肯定是浸禮，當時在施洗約翰面前聚集的群眾和五旬節歸主的三千人是很不可能用浸禮施洗的，在徒九18，十47，十六33、34的記載中，也不像是用浸禮的形式施洗。
2. 受洗的適當人士
洗禮可以向兩類人施行，就是成人和嬰兒。
a. 成人洗禮
洗禮是為信徒和他們的兒女預備的，耶穌設立洗禮時，無可疑問地主要是想到成人洗禮，因為這是門徒在宣教工作開始時所能作的，設立洗禮時，指出要先有信心的宣認（可十六16），在五旬節那些接受彼得的信息的人都受洗了（徒二41，參八37，十六31-34），教會應要求接受洗禮的成人宣認信心，當他們作這樣的宣認時，教會就接納他們的說話，除非有足夠的理由去懷疑他們的真誠。
b. 嬰兒洗禮
浸信會人士否認嬰兒受洗的權利，因為嬰兒沒有信心，並且新約聖經並沒有記載為嬰兒施洗的命令，也沒有記載嬰兒受洗的事例，但上述的理由並不能證實嬰兒洗禮是不合聖經的。
①嬰兒洗禮的聖經基礎：嬰兒洗禮並不是基於某一處聖經，而是根據聖經的一貫真理，亞伯拉罕之約基本上是一個屬靈的約，雖然它常帶有民族性的色彩（羅四16-18；加三8、9、14）。這約仍然有效，在基本上與現時的新約並沒有分別（羅四13-18；加三1518；來六13-18），兒童也可分享約上的禮，接受割禮的記號，也被認定為以色列會眾的一部份（代下二十13；二16）。在新約中，洗禮代替了割禮，作為加入那約的記號和保證（徒二39；西二11、12），「新約」在聖經中被描述是比舊約更滿有恩典（賽五十四13；耶卅一34；來八11），所以我們怎能說這約沒有包括兒童在內，在太十九14；徒二39；林前七14的記載中也不像是否定嬰兒洗禮，再者，當記載全家受洗時也應包括兒童在內（徒十六15，十六33；林前一16）。
②嬰兒洗禮的根據和施行：改革宗人士中有些認為兒童受洗是根據一個預期的重生，意思是，預算（並不肯定）他們已經重生；另有些認為嬰兒受洗是根據神在約上的應許，這約也包括了重生的應許，後者的看法較可取，約上的應許是嬰兒洗禮惟一肯定和客觀的根據。但假若有人提出一個問題：嬰兒洗禮作為一個恩典，怎樣產生加强屬靈生命的功能？我們可以這樣解答：假若受洗的兒童已經重生，那洗禮施行時馬上就發生功效，或者以後在他們明白洗禮的意義時，這聖禮也可加強他們的信心，它的功效的產生不一定是只限於它施行的時候。
經文背誦
(1) 洗禮的設立
太二十八19——「所以，你們要去使萬民作我的門徒，奉父子聖靈的名，給他們施洗。」
可十六15、16——「你們到全世界去，向所有的人傳福音。信而受洗的必定得救，不信的必被定罪。」
(2) 洗禮是潔淨的象徵
徒二十二16——「現在你為甚麼還耽擱呢？起來受洗，求告祂的名，洗淨你的罪吧。」
彼前三21——「這水預表的洗禮，現在也拯救你們：不是除去肉體的污穢，而是藉著耶穌基督的復活，向上帝許願常存純潔的良心。」
(3) 洗禮代替割禮
西二11、12——「你們也在祂裏面受了不是由人手所行的割禮，而是受了基督的割禮，就是除掉你們的罪身。你們在洗禮中已經與祂一同埋葬，也在洗禮中，因信那使基督從死人中復活的上帝所運行的動力，與祂一同復活了。」
(4) 亞伯拉罕之約的永恆效能
羅四16——「所以，成為後嗣是因著信，為的是要按著上帝的恩典，使給所有後裔的應許堅定不移，不但臨到那屬於律法的人，也臨到那效法亞伯拉罕而信的人。亞伯拉罕在上帝面前作我們眾人的父。」
加三29——「如果你們屬於基督，就是亞伯拉罕的後裔，是按照應許承受產業的了。」
(5) 新約教會是包括兒童的
太十九14——「但耶穌說：『讓小孩子到我這裏來，不要禁止他們，因為天國是屬於這樣的人的。』」
徒二39——「這應許原是給你們和你們的兒女，以及所有在遠方的人，就是給凡是我們主上帝召來歸祂的人的。」
林前七14——「因為不信的丈夫因著妻子成為聖潔，不信的妻子也因著那個弟兄成為聖潔了。不然，你們的兒女就是不潔淨的，但現在他們都是聖潔的了。」
討論問題
(1) 下列的經文是否證明門徒沒有奉父子聖靈的名施洗呢？
徒二38，八16，十48，十九5。
(2) 洗禮和割禮的屬靈意義有何異同？
比較申卅6；耶四4；徒二38，廿二16。
(3) 你可以證明割禮在新約時期已被廢除嗎？
徒十五；加二3，五2、3，六12、13。
複習問題
(1) 基督在何時設立洗禮？
(2) 奉某某的名施洗是甚麼意思？
(3) 基督的話有指示一種方式嗎？
(4) 浸信會人士認為洗禮所象徵的基本意義是甚麼？
(5) 洗禮的基本意義究竟是甚麼？
(6) 基督有沒有定下一種洗禮的形式？
(7) 浸禮的必須能否在聖經中找到證明？
(8) 洗禮的適當施行者是甚麼人？羅馬天主教會的觀點怎樣？
(9) 成人洗禮的條件是甚麼？
(10) 嬰兒洗禮在聖經中有何證明？
(11) 有關嬰兒洗禮的根據有甚麼看法？
(12) 哪一種看法較可取？為甚麼？
(13) 嬰兒洗禮怎樣成為一種恩典？
五、聖餐
聖餐是在耶穌離世前之逾越節時設立的（太廿六26-29；可十四22-5；路廿二19、20；林前十一23-25）；這個新的聖禮與逾越節晚餐之中心要素連在一起，與羔羊同吃的餅有了新的作用，而第三杯酒——「福杯」也有新的意義，那擘開的餅和酒象徵主的身體和流的血；我們吃餅喝酒是象徵基督的犧牲所結屬靈的果子，整個聖禮是為了永遠的記念基督的死。
1. 聖餐作為表記和保證
聖餐也像其他聖禮一樣是一個表記，這表記不僅包括餅與酒，也包括了吃和喝的動作；這是主的死的象徵（林前十一26），也象徵信徒與被釘死的基督聯合，以及領受復活的主的生命和力量，此外，領受餅和酒的人也藉此宣認他們的信仰，他們宣告相信基督為救主，並忠誠事主；聖餐不僅是一個表記，它也是一個保證，就是保證它所象徵的事，它給予領受聖餐的信徒一個保證，使他們確信基督順服至死——殘酷、羞辱的死所顯明的大愛是為了他們，新約的一切應許和福音的所有豐盛都是他們的，他們也實在地擁有救恩的福樂。
2. 在聖餐中基督的同在
有關在聖餐基督的同在一直是一個爭論性的問題，直至現在仍有不同的見解，在這裏提出四種看法：
a. 羅馬天主教的看法
羅馬天主教認為在聖餐中主的同在是實體的，他們是根據耶穌說的一句話：「這是我的身體。」他們認為餅和酒變成基督的身體和血，雖然它們的形狀和味道仍是餅和酒。這看法有幾個問題：①耶穌活生生的在門徒面前，怎能說祂的身體在祂的手中；②聖經中仍稱這些餅為餅（林前十17；十一26-28）；③按常理說，形狀、味道像餅和酒的怎麼會是肉和血。
b. 路德宗的看法
路德宗認為餅和酒並沒有改變，而基督的身體和血是存在於、隱藏於、聯合於餅和酒的成分中，當基督手裏拿著餅時，祂也是拿著祂的身體，所以可以說：「這是我的身體。」每一個領受餅的人也領受了身體，不論他是否信徒，這與羅馬天主教的教義並無太大的分別，這看法把耶穌的話加上一個不自然的意義：「這也包含了我的身體。」再者，這看法引出一個不可能的概念：基督的身體是無所不在的。
c. 慈運理的看法
慈運理否認基督的身體存在於聖餐中，但卻承認基督存在於信徒的信心中，對他來說，聖餐只是一個表記或象徵，對基督的死的懷念，也是信徒宣認信仰的行動，他的言論也似乎指出他承認聖餐也是保證神在基督裏為信徒所成就的。
d. 加爾文的看法
加爾文是走中間路線的，他不接受基督的實體同在，而接受基督在聖餐中的屬靈同在，他與慈運理有分別的地方，是他強調這聖禮的重要性，他認為這是神為信徒所成就的工作的保證，而不是證明他們歸向神，基督十字架死亡的功效藉著聖靈的力量實在地臨到信徒。
3. 領受聖餐的人
聖餐並非為所有的人而設的，而只是為信徒設立，只有他們才明白它的屬靈重要性，還沒有達到決志之年的，不能領受聖餐，甚至真正的信徒也可能在屬靈低潮時，不配領受聖餐，他們必須首先謹慎反省（林前十一28-32），非信徒自然不能參與聖餐，在這聖禮所領受的恩典與藉著神的話領受的恩典是一樣的，聖禮是為要加强神話語的功效和增加恩典，在聖禮中得到屬靈好處是在乎參與者的信心。
經文背誦
(1) 聖餐的設立
林前十一23-26——我當日傳交給你們的，原是從主領受的，就是主耶穌被出賣的那一夜，祂拿起餅來，祝謝了，就掌開，說：『這是我的身體，為你們擘開的；你們應當這樣行，為的是記念我。』飯後，照樣拿起來，說：『這杯是用我的血所立的新約，你們每逢喝的時候，應當這樣行，為的是記念我。』你們每逢吃這餅，喝這杯，就是宣揚主的死，直等到來。」
(2) 聖餐作為一個表記和保證
太廿六26-28——「他們吃的時候，耶穌拿起餅來，祝謝了就擘開，遞給門徒，說：『你們拿去吃吧，這是我的身體。」耶穌又拿起杯來，祝謝了就遞給他們，說：「你們都喝吧，這是我的血，是為立約的，為許多人流出來，使罪得赦。』」
林前十16——「我們為福杯祝禱的時候，難道不是共享基督的血麼？我們擘餅的時候，難道不是共享基督的身體麼？」
(3) 聖餐也是一種宣認的行動
林前十一26——「你們每逢吃這餅，喝這杯，就是宣揚主的死，直等到來。」
(4) 合資格的參與者和自我省察
林前十一27-29——「因此，無論甚麼人若用不合適的態度吃主的餅，喝主的杯，
就是得罪主的身體，主的血了。所以人應當省察自己，然後才吃這餅，喝這杯。因為那吃喝的人，如果不辨明是主的身體，就是吃喝定在自己身上的罪了。」
討論問題
(1) 約六48-58中耶穌的話與聖餐有連繫嗎？
(2)「擘餅」一辭是否必定指聖餐？
參：徒二42，7、11，廿七35；林前十16。
(3) 你可以舉出其他例子說明「是」字不能按字面解嗎？
參：約十7，十一25，十四6，十五1。
複習問題
(1) 聖餐中的表記是甚麼？
(2) 這聖禮象徵的和保證的是甚麼？
(3) 羅馬天主教對聖餐中基督的同在有何見解？
(4) 路德宗的看法如何？
(5) 對上面兩種看法有何反論？
(6) 慈運理對聖餐的概念是甚麼？
(7) 加爾文的見解與慈運理有何分別？
(8) 加爾文認為主在聖餐中如何同在？
(9) 在聖禮中領受的恩典與藉神的話領受的恩典有何分別？
(10) 聖餐是為誰設立的？
(11) 哪些人不能領受聖餐？
Part VI: The Doctrine of the Church and the Means of Grace
Chapter 23: Nature Of The Church
1. GENERAL DESCRIPTION OF THE CHURCH. The principal Old Testament word for Church is derived from a verb meaning ‘to call’ and the principal New Testament word, from a verb meaning ‘to call out’. Both denote the Church as an assembly called by God.
a. DIFFERENT MEANINGS OF THE WORD IN THE NEW TESTAMENT. Most generally it denotes a local church, whether assembled for worship or not,
Acts 5:11; “And great fear came upon the whole church, and upon all that heard these things. (Acts 5:11)”
11:26; “and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch. (Acts 11:26)”
Romans 16:4; “who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: (Romans 16:4)”
1Cor. 11:18; “For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it. (1 Corinthians 11:18)”
16:1. “Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. (1 Corinthians 16:1)”
Sometimes it designates a domestic church, or “the church in the house” of some individual,
Rom. 16:5,23; “and [salute] the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ. … Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother. (Romans 16:5,23)”
1Cor. 16:19 “The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house. (1 Corinthians 16:19)”
Col 4:15. “Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house. (Colossians 4:15)”
In its most comprehensive sense it is a description of the whole body of believers, whether in heaven or on earth,
Eph. 1:22; “and he put all things in subjection under his feet, and gave him to be head over all things to the church, (Ephesians 1:22)”
3:10,21; “to the intent that now unto the principalities and the powers in the heavenly [places] might be made known through the church the manifold wisdom of God, … unto him [be] the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen. (Ephesians 3:10,21)”
5:23; “For the husband is the head of the wife, and Christ also is the head of the church, [being] himself the saviour of the body. (Ephesians 5:23)”
Col. 1:18,24. “18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the church; (Colossians 1:18,24)”
B THE ESSENCE OF THE CHURCH. Roman Catholics and Protestants differ as to the essential nature of the Church. The former finds this in the Church as an external and visible organization, consisting primarily of the priest together with the higher orders of bishops, archbishops, cardinals, and the Pope. Protestants broke with this external conception and seek the essence of the Church in the invisible and spiritual communion of the saints. The Church in its essential nature includes the believers of all ages and no one else. It is the spiritual body of Jesus Christ, in which there is no place for unbelievers.
c. DISTINCTIONS APPLIED TO THE CHURCH. In speaking of the Church in general several distinctions come into consideration.
(1) THE CHURCH MILITANT AND THE CHURCH TRIUMPHANT. The Church as she now exists on earth is a militant Church, that is called unto and is actually engaged in a holy war. The Church in heaven on the other hand is the triumphant Church, in which the sword is exchanged for the palm of victory.
(2) THE VISIBLE AND THE INVISIBLE CHURCH. This distinction applies to the Church as it exists on earth, which is invisible as far as her spiritual nature is concerned, so that it is impossible to determine precisely who do and who do not belong to her, but becomes visible in the profession and conduct of its members, in the ministry of the Word and the Sacraments, and in her external organization and government.
(3) THE CHURCH AS AN ORGANISM AND AS AN INSTITUTION. This distinction applies only to the visible Church. As an organism it is visible in the communal life of believers and in their opposition to the world, and as an organization, in the offices, the administration of the Word and the Sacraments, and in a certain form of Church government.
d. DEFINITIONS OF THE CHURCH. The invisible Church may be defined as the company of the elect who are called by the Spirit of God, or simply, as the communion of believers. And the visible Church may be defined as the community of those who profess the true faith together with their children. It should be noticed that the membership in both is not altogether alike.
2. THE ATTRIBUTES AND MARKS OF THE CHURCH. There are especially three attributes of the Church, and also three marks or external characteristics.
a. ITS ATTRIBUTES. These are the following three:
(1) ITS UNITY. According to the Roman Catholics this is the unity of an imposing world-wide organization, but according to the Protestants, the unity of the spiritual body of Jesus Christ.
(2) ITS HOLINESS. Roman Catholics find this in the holiness of its dogmas, its moral precepts, its worship, and its discipline; but Protestants locate it in the members of the Church as holy in Christ and as holy in principle, in the possession of the new life, which is destined for perfect holiness.
(3) ITS CATHOLICITY. Rome lays special claim to this, because its Church is scattered over the whole earth and has a greater number of members than all the sects taken together. Protestants claim that the invisible Church is the real catholic Church, because it includes all believers of all ages and all lands.
b. ITS MARKS OR EXTERNAL CHARACTERISTICS. While the attributes belong primarily to the invisible Church, the marks belong to the visible Church, and serve to distinguish the true from the false. These are also three in number:
(1) THE TRUE PREACHING OF THE WORD OF GOD. This is the most important mark of the Church, 1John 4:1-3; 2John 9. It does not mean that the preaching must be perfect and absolutely pure, but that it must be true to the fundamentals of the Christian religion, and must have a controlling influence on faith and practice.
” 1 Beloved, believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 and every spirit that confesseth not Jesus is not of God: and this is the [spirit] of the antichrist, whereof ye have heard that it cometh; and now it is in the world already. (1 John 4:1-3)”
Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. (2 John 1:9)”
(2) THE RIGHT ADMINISTRATION OF THE SACRAMENTS. The sacraments may not be divorced from the Word, as in the Roman Catholic Church, and should be administered by lawful ministers, in accordance with the divine institution, and only to believers and their seed,
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: (Matthew 28:19)”
Mark 16:16; “He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. (Mark 16:16)”
Acts 2:42; “And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers. (Acts 2:42)”
1Cor 11:23-30.
(3) THE FAITHFUL EXERCISE OF DISCIPLINE. This is necessary for maintaining purity of doctrine and safeguarding the holiness of the sacraments. The Word of God insists on this,
Matt. 18:18; “Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18)”
1Cor 5:1-5, 13; “1 It is actually reported that there is fornication among you, and such fornication as is not even among the Gentiles, that one [of you] hath his father’s wife. 2 And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you. 3 For I verily, being absent in body but present in spirit, have already as though I were present judged him that hath so wrought this thing, 4 in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus, 5 to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. … But them that are without God judgeth. Put away the wicked man from among yourselves. (1 Corinthians 5:1-5,13)
14:33, 40; “33 for God is not [a God] of confusion, but of peace. As in all the churches of the saints,… 39 Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. 40 But let all things be done decently and in order. (1 Corinthians 14:33,40)”
Rev. 2:14-15, 20.
TO MEMORIZE: Passages testifying to:
a. THE UNITY OF THE CHURCH:
John 10:16. “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.”
John 17:20-21. “Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send me.”
Ephesians 4:4-6. “There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all.”
b. THE HOLINESS OF THE CHURCH:
Exodus 19:6. “And ye shall be unto me a kingdom of priests, and a holy nation.”
1Peter 2:9. “But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of Him who called you out of darkness into His marvellous light.”
c. THE CATHOLICITY OF THE CHURCH:
Psalm 2:8. “Ask of me, and I will give thee the nations for thine inheritance, And the uttermost parts of the earth for thy possession.”
Revelation 7:9. “After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands.”
d. THE NECESSITY OF ADHERING TO THE TRUTH:
2 Timothy 1:13. “Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus.”
2 Timothy 2:15. “Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.”
Titus 2:1. “But speak thou the things which befit the sound doctrine.”
e. THE NECESSITY OF THE RIGHT ADMINISTRATION OF THE SACRAMENTS:
Acts 19:4-5. “And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus. And when they heard this, they were baptized into the name of the Lord Jesus.”
1 Corinthians 11:28-30. “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 this cause many among you are weak and sickly, and not a few sleep.”
f. THE NECESSITY OF DISCIPLINE:
Matthew 16:19. “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.”
Titus 3:10-11. “A factious man after a first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned.”
For Further Study:
a. Did the Church exist before the day of Pentecost?
Cf. Matthew 18:17; “And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican. (Matthew 18:17)”
Acts 7:38. “This is he that was in the church in the wilderness with the angel that spake to him in the Mount Sinai, and with our fathers: who received living oracles to give unto us: (Acts 7:38)”
b. Is the word ‘church’ ever used in the singular in the New Testament to denote a group of churches?
Cf. Acts 9:31. “So the church throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied. (Acts 9:31)”
c. What causes for discipline were there in the Corinthian church? 1Corinthians 5:1-5, 13; 11:17-34; 2Corinthians 2:5-11.
Questions for Review
1. What is the meaning of the word ‘church’ in Scripture according to its derivation?
2. What different meanings has the word in the New Testament?
3. How do Roman Catholics and Protestants differ as to the essence of the Church?
4. What is the difference between the militant and the triumphant Church?
5. To what Church does the distinction ‘visible and invisible’ apply?
6. In what sense is the Church called invisible?
7. How does the Church as an organism and as an institution differ?
8. How can we define the invisible, and how the visible Church?
9. Which are the attributes of the Church, and how does our conception of them differ from that of the Catholics?
10. Which are the marks of the Church, and what purpose do they serve?
11. Do they belong to the invisible or to the visible Church?
12. How must we conceive of the true preaching of the Word?
13. What belongs to the right administration of the sacraments?
14. Why is discipline necessary?
Chapter 24: The Government And Power Of The Church
Christ is the Head of the Church and source of all its authority,
Matt. 23:10; “Neither be ye called masters: for one is your master, [even] the Christ. (Matthew 23:10)”
John 13:13; “Ye call me, Teacher, and, Lord: and ye say well; for so I am. (John 13:13)”
1Cor 12:5; “And there are diversities of ministrations, and the same Lord. (1 Corinthians 12:5)”
Eph. 1:20-23; “20 which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly [places], 21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 and he put all things in subjection under his feet, and gave him to be head over all things to the church, 23 which is his body, the fulness of him that filleth all in all. (Ephesians 1:20-23)”
4:11-12; “11 And he gave some [to be] apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: (Ephesians 4:11-12)”
5:23-24. “23 For the husband is the head of the wife, and Christ also is the head of the church, [being] himself the saviour of the body. 24 But as the church is subject to Christ, so [let] the wives also [be] to their husbands in everything. (Ephesians 5:23-24)”
He rules the Church, not by force, but by His Word and Spirit. All human officers in the Church are clothed with the authority of Christ and must submit to the control of His Word.
1. THE OFFICERS OF THE CHURCH. The officers of the Church mentioned in the New Testament are of two kinds:
a. EXTRAORDINARY OFFICERS. The most important of these were the apostles. In the strictest sense this name applies only to the Twelve chosen by Jesus and Paul, but it is also given to some apostolic men,
Acts 14:4, 14; “But the multitude of the city was divided; and part held with the Jews, and part with the apostles. …But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out (Acts 14:4,14)”
1Cor. 9:5-6; 2Cor. 8:23; “Whether [any inquire] about Titus, [he is] my partner and [my] fellow-worker to you-ward, or our brethren, [they are] the messengers of the churches, [they are] the glory of Christ. (2 Corinthians 8:23)”
Gal. 1:19. “But other of the apostles saw I none, save James the Lord’s brother. (Galatians 1:19)”
The apostles had certain special qualifications. They were directly called by Christ,
Gal. 1:1, “Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), (Galatians 1:1)”
saw Christ after the resurrection,
1 Cor. 9:1, “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not ye my work in the Lord? (1 Corinthians 9:1)”
were conscious of being inspired,
1 Cor. 2:13, “Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual [words]. (1 Corinthians 2:13)”
performed miracles,
2 Cor. 12:12, “Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works. (2 Corinthians 12:12)”
and were richly blessed in their labors,
1 Cor. 9:1. The New Testament also speaks of PROPHETS, men specially gifted to speak for the edification of the Church and occasionally predicting future things,
Acts 11:28; “And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius. (Acts 11:28)”
13:1-2; “1 Now there were at Antioch, in the church that was [there], prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul. 2 And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:1-2)”
15:32; “And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. (Acts 15:32)”
Eph. 4:11. “And he gave some [to be] apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)”
And, finally, it also mentions EVANGELISTS, who assisted apostles in their work,
Acts 21:8; “And on the morrow we departed, and came unto Caesarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. (Acts 21:8)”
Eph 4:11; 2Tim 4:5. “But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfil thy ministry. (2 Timothy 4:5)”
b. ORDINARY OFFICERS. Frequent mention is made of ELDERS, especially in the Acts of the Apostles, Acts 11:30; 14:23; 15:2, 6, 22; 16:4; 20:17; 21:18.
Alongside of it the name ‘bishop’ was used to designate the same kind of officers, Acts 20:17, 28; 1Tim. 3:1; 5:17, 19; Tit 1:5,7; 1 Pet. 5:1-2. While both names were applied to the same class of officers, the name ‘elder’ stressed their age, and the name ‘bishop’ their work as overseers. The elders were not originally TEACHERS, but gradually the teaching function was connected with their office, Eph. 4:11; 1Tim. 5:17; 2Tim. 2:2. From
1 Tim 5:17 “Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. (1 Timothy 5:17)”
it appears that some elders simply ruled, while others also taught. In addition to these the New Testament also speaks of DEACONS, Phil. 1:1; 1Tim 3:8, 10, 12. The prevailing opinion is that the institution of this office is recorded in Acts 6:1-6.
2. THE ECCLESIASTICAL ASSEMBLIES. The Reformed Churches have a number of governing bodies. Their relation to each other is marked by a careful graduation. They are known as consistory, classis, and synod. The consistory consists of the minister and the elders of the local church; the classis, of one minister and one elder of each local church within a certain district; and the synod, of an equal number of ministers and elders from each classis.
a. THE GOVERNMENT OF THE LOCAL CHURCH. The government of the local church is of a representative character. The minister and the elders, chosen by the people, form a council or consistory for the government of the church, Acts 14:23; 20:17; Tit. 1:5. While the elders are chosen by the people, they do not receive their authority from the people, but directly from Jesus Christ, the Lord of the Church. every local church is a complete church, fully equipped to rule its own affairs. But since it affiliates with other churches on the basis of a common agreement, it is not entirely independent. The Church Order serves to guard the rights and interests of the local church, but also the collective rights and interests of the affiliated churches.
b. THE MAJOR ASSEMBLIES. When local churches affiliate to give greater expression to the unity of the Church, major assemblies, such as classes and synods become necessary. The council of Jerusalem, described in Acts 15, partook of the nature of a major assembly. The immediate representatives of the people, who form the consistories, are themselves represented by a limited number in classes, and these in turn are represented in synods. Ecclesiastical assemblies should naturally deal only with church matters, matters of doctrine and morals, of church government and discipline. But even so major assemblies must limit themselves to matters which as to their nature belong to the province of a minor assembly, but for some reason cannot be settled there; and matters which as to their nature belong to the province of a major assembly, because they pertain to the churches in general. The decisions on major assemblies are not merely advisory, but authoritative, unless they are explicitly declared to be only advisory.
3. THE POWER OF THE CHURCH. The power of the Church is spiritual, because it is given by the Holy Spirit,
Acts 20:28, “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood. (Acts 20:28)”
is a manifestation of the power of the Spirit, John 20:22-23, pertains exclusively to believers, 1Cor. 5:12-13, and can be exercised only in a spiritual way,
2 Cor 10:4. “(for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds), (2 Corinthians 10:4)”
It is also a purely ministerial power, which is derived from Christ and is exercised in His name. The power of the Church is threefold:
a. A DOGMATIC OR TEACHING POWER. The Church is commissioned to guard the truth, to hand it on faithfully from generation to generation, and to defend it against all forces of unbelief, 1Tim 1:3-4; 2Tim 1:13; Tit. 1:9-11. It must preach the Word unceasingly among all the nations of the world, Isa. 3:10-11; 2Cor 5:20; 1Tim 4:13; 2 Tim 2:15; 4:2; Tit 2:1-10, must draw up creeds and confessions, and must provide for the training of its future ministers,
2 Tim 2:2. “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:2)”
b. A GOVERNING POWER. God is a God of order, who desire that all things in the Church be done decently and in order, 1Cor 14:33, 40. For that reason He made provision for the proper regulation of the affairs of the Church, and gave the Church power to carry the laws of Christ into effect, John 21:15-17; Acts 20:28;
1 Pet. 5:2. “Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to [the will of] God; nor yet for filthy lucre, but of a ready mind; (1 Peter 5:2)”
This also includes the power of discipline, Matt. 16:19; 18:18; John 20:23; 1Cor 5:2, 7, 13; 2Thess. 3:14-15; 1Tim. 1:20; Tit. 3:10. The purpose of discipline in the Church is twofold, namely, to carry into effect the law of Christ concerning the admission and exclusion of members, and to promote the spiritual edification of the members of the Church by securing their obedience to the laws of Christ. If there are diseased members, the Church will first seek to effect a cure, but if this fails will put away the diseased members. It deals with public sins even when there is no formal accusation, but in the case of private sins insists on the application of the rule laid down in Matt 18;15-18.
c. A POWER OR MINISTRY OF MERCY. Christ sent out His disciples, not only to preach, but also to heal all manner of diseases, Matt. 10;1,8; Luke 9:1-2; 10:9, 17. And among the early Christians there were some who had the gift of healing, 1Cor. 12:9-10, 28, 30. This special gift came to an end with the passing of the apostolic age. From that time on the ministry of mercy was largely limited to the Church’s care for the poor. The Lord hinted at this task in Matt. 16:11; Mark 14:7. The early Church practised a sort of communion of goods, so than to one wanted the necessaries of life, Acts 4:34. Later on seven men were appointed to “serve the tables,” that is, to provide for a more equal distribution of what was brought for the poor, Acts 6:1-6. After that deacons are repeatedly mentioned, Romans 16:1; Phil 1:1; 1Tim. 3:8-12. Great emphasis is placed on giving or collecting for the poor, Acts 11:29; 20:35; 1Cor. 16:1-2; 2Cor 8:13-15; 9:1, 6-7; Gal 2:10; 6:10; Eph. 4:28; 1Tim. 5:10, 16; Jas 1:27; 2:15-16; 1John 3:17.
TO MEMORIZE: Passages proving:
a. That Christ is the Head of the Church:
Eph. 1:22b-23. “And He… gave him to be head over all things to the Church, which is His body, the fulness of Him that filleth all in all.”
Col. 1:18. “And He is the head of the body, the Church: who is the beginning, the firstborn from the dead; that in all things He might have the preeminence.”
b. The special marks of an apostle:
1 Cor. 9:1-2. “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not ye my work in the Lord? If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord.”
2Cor 12:12. “Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works.”
c. The office of elder or bishop:
Acts 14:23. “And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.”
1Tim 3:1. “Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.”
Tit. 1:5. “For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge.”
d. The teaching function of some elders:
1 Tim 5:17. “Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.”
2 Tim 2:2. “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”
e. The office of deacon:
1 Tim 3:10. “And let these also first be proved; then let them serve as deacons, if they be blameless.”
f. The spiritual nature of the elders’ work:
Acts 20:28. “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.”
1 Pet. 5:2-3. “Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to [the will of] God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.”
g. The power of discipline:
Matt. 18:18. “Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven.”
John 20:23. “Whose soever sins ye forgive, they are forgiven unto them; whose soever [sins] ye retain, they are retained.”
For Further Study:
a. What men besides the Twelve and Paul are called apostles? Acts 14:4, 14; 1Cor 9:5-6; 2Cor 8:23; Gal. 1:19. “see also: Heb 3:1, Acts 1:21 & 2:14, Rom. 16:17, Jude 1, 2Cor 5:16, Phil 2:25 Gk., 1Thess 1:1 & 2:6.”
b. Who are called evangelists in the Bible? Acts 21:8; 2Tim. 4:5.
c. What is the course of discipline in connection with private sins indicated in Matt. 18:15-17?
Questions for Review
1. Who is the Head of the Church and by what standard does He rule?
2. What extraordinary officers were there in the Church?
3. What were the characteristics of the apostles?
4. What did the prophets and the evangelists do?
5. Which were the ordinary officers?
6. What other name was used for elders?
7. When was the office of deacon instituted?
8. What ecclesiastical assemblies do we distinguish?
9. In how far is the local church independent?
10. Is there any Scripture warrant for major assemblies? Where?
11. How are they constituted, and with what matters can they deal?
12. Are their decisions merely advisory?
13. What different kinds of power has the Church? What does each include?
14. What is the purpose of Church discipline?
15. What do we understand by the ministry of mercy in the Church?
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Chapter 25: The Word Of God And The Sacraments In General
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?
Chapter 26: Christian Baptism
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?
Chapter 27: The Lord’s Supper
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?
以馬忤斯之路：聖經神學譯介 