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be sought: (a) in the military use of the term, in which it denoted the oath by which a soldier
solemnly pledged obedience to his commander, since in baptism the Christian pledges
obedience to his Lord; and (b) in the specifically religious sense which it acquired when the
Vulgate employed it as a rendering of the Greek musterion. It is possible that this Greek term
was applied to the sacraments, because they have a faint resemblance to some of the
mysteries of the Greek religions. In the early Church the word “sacrament” was first used to
denote all kinds of doctrines and ordinances. For this very reason some objected to the name,
and preferred to speak of “signs,” “seals,” or “mysteries.” Even during and immediately after
the Reformation many disliked the name “sacrament.” Melanchton used “signi,” and both
Luther and Calvin deemed it necessary to call attention to the fact that the word “sacrament” is
not employed in its original sense in theology. But the fact that the word is not found in
Scripture and is not used in its original sense when it is applied to the ordinances instituted by
Jesus, need not deter us, for usage often determines the meaning of a word. 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, and the benefits of the covenant of grace, are
represented, sealed, and applied to believers, and these, in turn, give expression to their faith
and allegiance to God.
C. THE COMPONENT PARTS OF THE SACRAMENTS.
Three parts must be distinguished in the sacraments.
1. THE OUTWARD OR VISIBLE SIGN.
Each one of the sacraments contains a material element
that is palpable to the senses. In a rather loose sense this is sometimes called the sacrament. In
the strict sense of the word, however, the term is more inclusive and denotes both the sign and
that which is signified. To avoid misunderstanding, this different usage should be borne in
mind. It explains how an unbeliever may be said to receive, and yet not to receive, the
sacrament. He does not receive it in the full sense of the word. The external matter of the
sacrament includes not only the elements that are used, namely, water, bread, and wine, but
also the sacred rite, that which is done with these elements. From this external point of view
the Bible calls the sacraments signs and seals, Gen. 9:12,13; 17:11; Rom. 4:11.
2. THE INWARD SPIRITUAL GRACE SIGNIFIED AND SEALED.
Signs and seals presuppose
something that is signified and sealed and which is usually called the materia interna of the
sacrament. This is variously indicated in Scripture as the covenant of grace, Gen. 9:12,13; 17:11,
the righteousness of faith, Rom. 4:11, the forgiveness of sins, Mark 1:4; Matt. 26:28, faith and
conversion, Mark 1:4; 16:16, communion with Christ in His death and resurrection, Rom. 6:3,
and so on. Briefly stated, it may be said to consist in Christ and all His spiritual riches. The
Roman Catholics find in it the sanctifying grace which is added to human nature, enabling man