Concerning Sacraments

In talking about "sacraments" it is necessary to define "sacrament." This includes both its denotative and its connotative meanings. What "sacrament" may connote in Catholic circles is not what it will mean in Protestant circles, or in Baptist nomenclature. 

Further, as in nearly all other words, so too in the word "sacrament," there is its original use and meaning, its etymology, and then there are the meanings that the word acquires later in history among various cultures. 

On the only valid use of "sacrament" I have previously written when discussing "Baptism & Good Conscience" (here) and here is what I wrote:

A Sacrament

Do you know what a sacrament is? In the Church we have basically two sacraments: the sacrament of baptism and the sacrament of communion, also known as the Eucharist, or the Lord' s Supper. What does sacrament mean? The English is simply a transliteration of the Latin word "sacramentum" which means an oath. That is the basic meaning of a sacrament. It means an oath, an obligation, a vow. In legal terminology it means a pledge. For example, it means money deposited by the parties before a legal suit. That is, you pledge by paying this money before a legal case.

But this word had a particular meaning. It was used of a military oath of allegiance. A military oath of allegiance was called the sacramento, when the Roman armies made their oath of allegiance to their country and to their emperor. This they sometimes did by the raising of their hands as you see today when a president takes an oath, or when somebody takes an oath in a court of law, symbolizing that he or she is doing this in all honesty and truth, with a good conscience. "I will speak the truth, the whole truth, and nothing but the truth." Sometimes it was done with a clenched fist over the heart, again representing a good conscience, a pure heart. It may at other times be done by soldiers with a drawn sword as they commit their swords and their lives to their nation and to their emperor. The Germans made great use of this. The Nazis, required of every German soldier the military oath of allegiance, the sacramento. So this word sacramento had the particular significance of the military oath of allegiance.

Why is baptism called the sacrament? Precisely because there the pledge is made. We make our oath of allegiance to Jesus as our King. We crown Him King of our lives. We owe our loyalty to Him once and for all at baptism. It is a pledge made to God from a good conscience. It is very important that the conscience is good."

I gave my formal pledge in water baptism forty nine years ago and I then received my official Christian badge. It was when I gave my formal "oath of allegiance" to Christ. That was the only sense in which baptism is a sacrament. Did it in any way confer grace? Well, on that point shortly.   

Definition of Ordinance and Sacrament 

"Augustus H. Strong describes the traditionally accepted Baptist position by distinguishing the meaning of “symbol,” “rite,” and “ordinance.” A symbol is the sign, or visible representation, of an invisible truth or idea ...A rite is a symbol which is employed with regularity and sacred intent. Symbols become rites when thus used...An ordinance is a symbolic rite which sets forth the central truths of the Christian faith, and which is of universal and perpetual obligation. Baptism and the Lord’s Supper are rites which have become ordinances by the specific command of Christ and by their inner relation to the essential truths of his kingdom. No ordinance is a sacrament in the Romanist sense of conferring grace; but, as the sacramentum was the oath taken by the Roman soldier to obey his commander even unto death, so Baptism and the Lord’s Supper are sacraments, in the sense of vows of allegiance to Christ our Master." (here)

I agree with the gist of these words by this eminent Baptist theologian. I do think that there is a biblical sense in which grace is conferred in the ordinances, in a Baptist sense, not a Romanist sense. Let me explain by first observing some interesting words from Benjamin Keach, a Particular Baptist leader who signed the 1689 London Confession and who was the pastor of the church that John Gill would later come to pastor. In what is called "Keach's Catechism" (though probably written by fellow laborer Hercules Collins) we have these questions and answers (emphasis mine):

Q. 95. What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption? 

A. The outward and ordinary means whereby Christ communicates to us the benefits of redemption are His ordinances, especially the Word, Baptism, the Lord's Supper and Prayer; all which are made effectual to the elect for salvation. (Rom. 10:17; James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42) 

Q. 96. How is the Word made effectual to salvation? 

A. The Spirit of God makes the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation. (Ps. 119:11,18; 1 Thess. 1:6; 1 Peter 2:1,2; Rom. 1:16; Ps. 19:7) 

Q. 97. How is the Word to be read and heard that it may become effectual to salvation? 

A. That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives. (Prov. 8:34; 1 Peter 2:1,2; 1 Tim. 4:13; Heb. 2:1,3; Heb. 4:2; 2 Thess. 2:10; Ps. 119:11; James 1:21,25) 

Q. 98. How do Baptism and the Lord's Supper become effectual means of salvation? 

A. Baptism and the Lord's Supper become effectual means of salvation, not from any virtue in them or in him that administers them, but only by the blessing of Christ and the working of His Spirit in them that by faith receive them. (1 Peter 3:21; 1 Cor. 3:6,7; 1 Cor. 12:13)

Q. 99. Wherein do Baptism and the Lord's Supper differ from the other ordinances of God? 

A. Baptism and the Lord's Supper differ from the other ordinances of God in that they were specially instituted by Christ to represent and apply to believers the benefits of the new covenant by visible and outward signs. (Matt. 28:19; Acts 22:16; Matt. 26:26-28; Rom. 6:4)

Now, that sounds a whole lot like both sacramental ism and Campbell ism. And it comes from highly esteemed Baptist theologians. 

I can, however, accept much of what is here affirmed by Collins and Keach (and no doubt several other London brothers of the confession). I can accept what I think their words denote rather than what they may today connote. At the conclusion of my observations I will give at the bottom (in smaller print) some thoughts that some Baptists have said about these views of Keach. 

Baptism and the Lord's Supper are not essential means of grace. They are not sine qua non of salvation. People who have not been baptized (that includes those sprinkled in infancy) and have not eaten the Communion Supper are in Heaven. But, nevertheless, that does not exclude those ordinances from being means in which God teaches and communicates his word. This is why Baptists call them "teaching ordinances"; And, if the word be a means of grace (and it is), then the vehicle that communicates that word is also a means of grace. When the two symbolic ordinances are fully explained, the gospel message will then have been taught. 

Because of the false connotation given to the word "sacrament" it is better now to have nothing to do with it except to say in teaching that the oath believers make in confession and baptism is their sacrament of fidelity.

As an end note to this short study I will mention that I recall in some of my readings on the history of Alexander Campbell and his debate with Baptists over the purpose of water baptism that he referred to the words of Keach and Collins in the catechism to try and show that his view was not against Baptist teaching.

"DISPELLING THE MYTH OF ENGLISH BAPTIST BAPTISMAL SACRAMENTALISM" (here)

"Benjamin Keach was a multi-faceted leader among Particular Baptists. He wrote on a wide variety of subjects, including baptism, produced catechetical works for new believers and was the primary shaper of the Second London Confession of Faith. Strongly Calvinian in his theology, Keach would be a likely prospect for bringing Calvin’s sacramental theology into Baptist life. Fowler sees four areas where “modest but clear evidence for a sacramental understanding of baptism” can be found in Keach’s monograph on baptism, Gold Refin’d; or Baptism in its Primitive Purity. 52"

"Some early Baptists spoke more strongly than others, but there was among them a recurring affirmation that the reception of the benefits of Christ is in some way mediated through baptism. Their theology of baptism may not have been uniform, but they consistently asserted that God, by his Spirit, bestowed spiritual benefit through baptism. Christian baptism was for them a human response to the gospel, but this human act of obedience did not exhaust the content of the event. This Baptist sacramental ism was somewhat unelaborated, due to the demands of controversy about baptismal subjects and mode, but it was undeniably present." (pg. 5)

"The Baptist Catechism, written by Benjamin Keach and William Collins, was prepared to accompany, interpret and apply the Second London Confession: 'Q.93. What are the outward Means whereby Christ communicates to us the benefits of Redemption? A. The outward and ordinary Means whereby Christ communicates to us the benefits of redemption, are his Ordinances, especially the Word, Baptism, the Lord's Supper, and Prayer; all which Means are made effectual to the Elect, through faith, for Salvation.'31 Similarly, Keach's catechism of 1702 asked, 'What are those Gospel Ordinances called Sacraments, which do confirm us in this Faith?'"

"Benjamin Keach, one-time General Baptist who became a Particular Baptist, adopted a clear sacramental ism in his Catechism, and in a 1689 work in which, on the basis of Acts 2.38 and Titus 3.5, he referred to 'the Baptism of Repentance for the Remission of Sins' and 'the Washing of Regeneration.' Later he urged, Consider the great Promises made to those who are obedient to it, amongst other things, Lo, I am with you always, even to the end of the World. And again, He that believeth, and is baptized shall be saved. If a Prince shall offer a Rebel his Life in doing two things, would he neglect one of them, and say this I will do, but the other is a trivial thing, I'll not do that? Surely no, he would not run the hazard of his Life so foolishly ... And then in Acts 2.38. Repent, and be baptized everyone of you for Remission of Sin, and ye shall receive the Gift of the Holy Spirit: See what great Promises are made to Believers in Baptism."

Keach also discussed the role of baptism as an instrument of the Spirit in the regeneration of believers: Outward Water cannot convey inward Life. How can Water, an external thing, work upon the Soul in a physical manner: Neither can it be proved, that ever the Spirit of God is ty'd by any Promise, to apply himself to the Soul in a gracious Operation, when Water is applyed to the Body ... Baptism is a means of conveying Grace, when the Spirit is pleased to operate with it; but it doth not work a physical Cause upon the Soul as a Purge doth upon the Humours of the Body: for 'tis the Sacrament of Regeneration, as the Lord's Supper is of Nourishment ... Faith only is the Principle of spiritual Life, and the Principle which draws Nourishment from the Means of God's Appointments.