Boultbee on Article XXV: Of the Sacraments

ordained of Christ to be gazed mur, et in his duntaxat qui upon, or to be carried about, digne percipiunt salutarem but that we should duly use habent effectum : Qui vero them. And in such only as indigne percipiunt, damna- worthily receive the same tionem (ut inquit Paulus) sibi they have a wholesome effect ipsis acquirunt. or operation : But they that receive them unworthily pur- chase to themselves damna- tion, as St. Paul saith.

Notes on the Text of Article XXV.

The following equivalents may be noted: * Badges or tokens,’ Latin, not(B\ * effectual signs,’ Latin, efficacia signa\ * penance,’ Latin, pcenitentia ; ’ nature,’ Latin, rationem, as in Article IX. &c. * Quicken,’ Latin, excitat] not applied, therefore, to the first quickening or bringing to life. * Duly,’ Latin, nVe, not’ recte : — that is in due manner and order, as opposed to gazing upon them, &c. ’ In such only,’ Latin, in his duntaxat.

The word Sacrament not being found in the Scripture, and being of Latin origin, owes its theological meaning to ecclesi- astical writers. It is disputed whether this use arose from sacramentnm in its sense of a military oath, or of a thing sacred. The word was very loosely used by early Christian writers, instances of which may be seen in Bingham.*

There is a very clear explanation of this absence of preci- fiion in the use of the word in the Homily on Common Prayer and the sacraments : ’ In a general acceptation the name of a sacrament may be attributed to anything whereby a holy thing is signified. In which understanding of the word, the ancient writers have given this name, not only to the other five, commonly of late years taken and used for supplying the number of the seven sacraments; but also to divers and sundry other ceremonies, as to oil, washing of feet, and such like ; not meaning thereby to repute them as sacraments, in the same signification that the two forenamed sacraments are.’ The Homily proceeds to refer to passages in St. Augustine

’ Antig. xii. i. 4. P

fipeaking expressly of the sacraments of tlie Gospel as only two in number. The Homily moderately says of other things that * no man ought to take them for sacraments, in such sig- nification and meaning as the sacraments of Baptism and the Lord’s Supper are.’ The danger of confusing ideas in the popular mind by using the same name for religious ceremonies of different origin and degrees of obligation is obvious.

For this reason our Church has avoided giving the name of sacrament to any ordinance excepting the two instituted hy Christ. The Homily has noticed the absence of precision in the early use of the word. It is in the Catechism that our Church gives the definition of the word sacrament.

’ Q. How many sacraments has Christ ordained in His Church ?

• A. Two only as generally necessary to salvation, that is to say. Baptism and the Supper of our Lord.

• Q, What meanest thou by this word sacrament ?

’ A, I mean an outward and visible sign of an inward and spiritual grace, given imto us, ordained by Christ Himself, as a means whereby we receive the same, and a pledge to assure us thereof.’

According to these statements there are three essential con- stituents of a sacrament, which are these : —

1. It has an outward sign.

2. It has an inward grace of which it is the pledge and means.

3. It was ordained by Christ.

The Article gives no definition, but its statements are in perfect harmony with that obtained from the Catechism, and presuppose the above three essential parts of a sacrament.

The effect of the above definition is not only positive, but also negative and exclusive ; for by necessary consequence it denies the name of sacrament to every rite excepting the two. This is obviously the safer course, as tending to perspicuity, and excluding the confusion of ideas which follows on tue con- fusion of terms.

The corresponding Article of 1552 (the Twenty-sixth) dif- fered considerably from the present form. It ran thus : * Our

Lord Jesus Christ hath knit together a company of new people with sacraments, most few in number, most easy to be kept, most excellent in signification, as is Baptism and the Lord^s Supper. The sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily yeceive the same, they have a wholesome effect and operation, and yet not that of the work wrought, as some men speak, which word, as it is strange, and xmknown to Holy Scripture, so it engendereth no godly, but a very superstitious sense. But they that receive the sacraments unworthily, purchase to themselves damnation, as Saint Paul saith.’ To this is appended what is now the first clause of the Article, and which is, therefore, not transcribed here.

There are sufficient verbal coincidences between this Ar- tide and the Thirteenth of the Augsburgh Confession, to prove that the latter formula was before the compilers of our Ar- tides, but not sufficient to justify an assertion of the one being to any great extent taken from the other. For instance, we have the expressions notcB professionis — signa et testimonia voluntatis Dei erga nos — proposita ad excitandum et confirm mandum fidem — which are common, with slight differences, to both documents.

The Five Rejected Romish Sacraments.

That the word sacrament was loosely used in the early ages has been seen. It is said that Peter Lombard in the twelfth centuiy was the first who precisely enumerated the mystic number of seven sacraments. His Book of Sentences was a textbook in theology until the Reformation, and his enumeration became regarded as Catholic.^

It is a material point for consideration whether in our difference with the Church of Rome on this subject we are contending about words or facts and doctrines. The following passage will illustrate this.^

• See Haigenbach, * History of Doctrines;* Clark’s edit, § 189. Also Hey on this Article.

• • CoiiDcil of Trent/ Session rii. Canon i.

p 2

• If any one shall say that the sacraments of the New Law were not all instituted by Jesus Christ our Lord; or are more or fewer than seven, viz. : Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Matrimony; or that any of these seven is not truly and properly a sacra- ment; let him be anathema.’ Here it is plain that the third note of a sacrament in our own definition. Institution by Christ, is claimed for the five in question. The other two notes in our definition are contained in this extract from the Catechism of the Council of Trent. ^ * A sacrament is a visible sign of an invisible grace, instituted for our justifi- cation.’

This makes it abundantly clear that we are not engaged in a strife of words, but that, meaning the same thing, the Church of Rome asserts that there are seven sacraments ; the Church of England asserts that there are ’ two only,^

To one who admits the supremacy of Holy Scripture, and is even moderately acquainted with what is genuine in Christian antiquity, it will suflSce, in justification of our Article, to state plainly what the Eomish Teachers are able to allege in support of their theory of seven sacraments^ For this purpose the Catechism of the Council of Trent i& taken, in which clear, simple, and absolute statements of doctrine for the instruction of the people are everywhere to be found.

In order to understand what follows, the definition* must be first considered. There it is explained that the outer or * sensible thing ’ in the sacrament * consists of two things, one of which has the nature of matter^ and is called the Element : the other has the force o^form, and is designated by a com- mon appellation, the word* It will be seen, therefore, that to bear out its own definitions, the Catechism is constrained te discover an Institution by Christ of matter vcadiform of words for each sacrament. How boldly but hopelessly it labours at such a teak, even with the aid of the forged decretals,^ -will be seen in the sequel.

The five Romish sacraments are taken in the order in “which they occur in our Article.

/. Confirmation,

Q, 6. *• Pastors must explain that not only was it instituted by Christ our Lord ; but that by Him were also ordained, as St. Fabian, pontiff of Rome, testifieth, the rite of Chrism, and the words which the Catholic Church uses in its administra- tion.’

Q. 7. The * matter ’ of this sacrament is defined to be * the Chrism, or that ointment only which is compounded of oil and balsam, with the solemn consecration of the bishop.’ It is further asserted that this is * Ijanded down to us by St. Dionysius, and by many other Fathers of the gravest authority, particularly by Pope Fabian, who testifies that the Apostles received the composition of chrism from our Lord, and transmitted it to us.’

Q. 11. The/or77i in this sacrament is said to be as follows. * I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father and of the Son * and of the Holy Ghost.’ According to the exigencies of the Tridentine definition, it ought to be proved that Christ appointed these words. Unable to advance any- thing on this head beyond what was alleged under Question 6, the point is thus evaded. Q, 12. * Were we even imable to prove by reason that this is the true and absolute form of this sacrament, the authority of the Catholic Church, imder whose mastership we have always been thus taught, suffers us not to entertain the least doubt on the subject.’

//. Penance?

Q. 10. * Christ the Lord was pleased to give it a place among the sacraments.’

Q. 13. * Penance differs from the other sacraments princi- pally in this, that the matter of the others is some production of nature or art, but the ” quasi materia ” of the sacrament of Penance consists, as has been defined by the Council of Trent, of the acts of the penitent, that is of contrition, confession, and satisfaction.’

• Catechism of Trent/ Ft. ii. chap. iii. ^ Ibid, chap v.

Q, 14. * The form is, / absolve thee, as not only may be inferred from these words, Whatsoever ye shall bind on earth shall be bound also in heaven ; but as we have also learned from the same doctrine of Christ our Lord, handed down to us by apostolic tradition.’

///. Orders.^

Q. 9. * Comprising as the ministry does, many gradationa and various functions, and disposed as all these gradations and functions are, with regularity, it is appropriately and suitably called the sacrament of Order J

Q, 10. * The bishop, handing to him, who is being or- dained priest, a cup containing wine and water, and a paten with bread, says : Receive the power of offering sacrifice ^c, ^c ; by which words the Church hath always tiught that, whilst the matter is presented, the power of consecrating the Eucharist is conferred.* There is not, either in the Canons or Cate- chism of Trent, any more exact definition of the institution^ matter, or form of this rite.

Q. 12. * According to the uniform tradition of the Catholic Church, the number of these orders is seven ; and they are called porter, reader, exorcist, acolyte, sub-deacon, deacon, priest. … of these some are greater which are also called holy, some lesser, called minor orders. The greater, or holy, are sub-deaconship, deaconship, and priesthood ; the lesser orders are porter, reader, exorcist, and acolyte.’

It will be observed that the episcopate is not reckoned as a separate order. Q. 25. speaks of it as a priesthood having a different degree of dignity and power. ^

IV. Matrimony.^

Q. 15. Asserts that Matrimony received the dignity of a sacrament from Christ.

Q. 16. Asserts that Matrimony is a sacrament because the words (Eph. v. 32) sacramenium hoc magnum est are the Latin rendering of the Greek tu fivarjjpioy tovto fiiya ktrri,

[…] Pt ii. chap. Tii. « See Article XXIII.

• * Trent Catechism,’ l*t. ii. chap. viii.

Neither the Catechism nor the Canons of Trent explain the institution, form, or matter of Matrimony considered as a sacra- ment. As it will be an instructive example to the student, we follow this somewhat further to illustrate the force of assumption and assertion with which Komish Theologians break their way through difficulties of this nature.

Few theological works have a more extensive use and authority in Eomanist Colleges for the education of priests, * than the Theologia Moralis et Dogmatica of Peter Dens. In the * Tractatu$ de MatrimoniOj N. 26, we are told, ^ so far as Matrimony is a sacrament, it was instituted by Christ our Lord, as the Council of Trent hath laid down, but when this was, does not appear certain.’ Different opinions are then given. Some say this was done at the marriage in Cana ; some, when Christ said * What God hath joined together let no man put asunder;’ some, that it must have been done during the forty days after the resurrection ; some, that the time is imcertain, and that the time of the institution of Baptism is equally uncertain.

N. 28. The proof that Matrimony is a sacrament is thus arranged. 1. By the decrees of the Councils of Trent and Florence. 2. From tradition and prescription. 3. From Eph. V. 32.

N. 30. treats of the matter and form of the sacrament of Matrimony. This is said to depend on the question, Who is the minister of this sacrament ? Some say that the contracting parties themselves are the actual ministers. Those who main- tain this opinion are not agreed, but they most commonly hold the signs of consent, by which the parties mutually surrender to each other the right over their own body, to constitute the matter, and the words of such surrender to be the form.

The more approved opinion seems to make the priest the minister of this sacrament. According to this opinion the matter is the matrimonial contract of surrender of bodily rights to each other, and the form is the sentence of the priest, I join you in matrimony in the name of the Father, ^c.

It in no exaggeration thus to sum up this treatment of the subject. Marriage is a sacrament, because it has been so de-

fined by Councils and long received. Therefore Christ must have instituted it, though when He did so cannot be shown. Therefore, also, He must have instituted both matter and form^ although both are so uncertain that the Council of Trent did not venture to define them.

V, Extreme Unction,^

Q, 2. * Of all the other sacred imctions prescribed by our Lord and Saviour to His Church, this is the last to be administered.’

Q. 3. ’ That extreme tmction possesses the true nature of a sacrament can be clearly established firom the words in which the Apostle St. James has promulgated the law of this sacrament.

Q. 5. * The matter is oil consecrated by the bishop, that is to say, oil of olive berries, and not that expressed from any rich or fatty matter.*

Q. 6. * The form of this sacrament is the word and that solemn prayer used by the priest at each anointing : B^ this holy unction may God indulge thee, whatever sins thou hast committed by sight, smell, touch,’* ^c.

Q. 8. ’ It having been shown that extreme unction is truly and properly to be numbered among the sacraments, it also follows that it derives its institution firom Christ our Lord, having been subsequently proposed and promulgated to the faithful by the Apostle St. James.’

It is important to add another mediaeval theory of the effect of some sacraments, inasmuch as it has left some traces on our own usages. Three of the sacraments, Baptism, Confirmation, and Holy Orders, have been said to impress on the soul what is called ’ a character,^ The Catechian of the Council of Trent explains this to mean * a certain distinctive mark impressed on the soul, which inhering perpetually can never be blotted out.’ This is a necessary part of a system which holds that sacraments contain and give grace ex opere cperato, when dealing with those which, fi:om their nature,

• • Trent Catechism,* Pt. ii. chap. vi.

cannot be repeated. The distinction between this and the earlier statements on the subject is clearly given by Bingham.^

The Efficacy of the Sacraments.

It will suffice here to note the two assertions made by this Article on the efficacy of the two sacraments :

1. They are not bare * tokens,’ but are effectual signs {effi- cacia signa) of grace, through which God works.

2. This is not to be taken absolutely and invariably f(^ opere operato), but is conditional on the worthy receiving.

• In such only as worthily receive the same, they have a whole- some effect or operation.’

As these two statements will accompany us in the separate treatment of the two sacraments, it is only necessary here to call the student’s attention to the preliminary fact that our Church asserts the necessity of * the worthy reception ’ to the

• wholesome effect ’ of both sacraments equally. This must, therefore, be understood as underlying and qualifying the subsequent statements about Baptism and the Lord’s Supper.

The doctrine of our Church will be sufficiently illustrated for our present purpose by contrasting the Tridentine state- jnents with those of the illustrious Hooker.*

Canon 6. ’ If any one shall say that the sacraments of the New Law do not contain the grace which they signify, or do not confer the grace itself on those not placing a bar (non ponentibus ohicem) &c., let him be anathema.’

Canon 8. * If any one shall say that grace is not conferred by these sacraments of the New Law, ex opere operato, but that faith in the Divine promise alone suffices to obtain grace, let him be anathema.’

It may be observed that the idea of sacraments containing grace and conveying grace involves a philosophical or meta- physical theory. According to this, grace is a sort of spiritiud substantiality capable of this kind of residence in matter, and of a transfer into the soul apart from the soul’s own action or

Antiq. b. xvii. chap, ii, 5.

• Coundl of Trent. Sess. vii. De Sacramento,

conscioiiffliess. Thus when the body is in contact with the sacramental matter the grace contained is conveyed into the flouL This is really a product of the scholastic subtleties of the middle ages.

The following passage from Hooker^ will fully illustrate this Article, and is a true type of the English doctrine :

’ Griace is a consequent of sacraments, a thing which accom- panieth them as their end, a benefit which they have received from Grod Himself, the author of sacraments, and not from any other natural or supernatural quality in them. It may hereby both be understood that sacraments are necessary, and that the manner of their necessity is not in all respects as food unto natural life, because they contain in themselves no vital force or efficacy : they are not physical, but moral instruments of salvation, duties of service and worship ; which unless we per- form as the Author of grace requireth, they are unprofitable ; for all receive not the grace of God, which receive the sacra- ments of His grace. Neither is it ordinarily His will to bestow the grace of sacraments on any but by the sacraments ; which grace also, they that receive by sacraments or with sacraments,

receive it from Him, and not from them Sacraments

serve as the instrument of God to that end and purpose ; moral instruments, the use whereof is in our hands, the effect in His: for the use we have His express commandment ; for the effect His conditional promise : so that without our obedience to the one, there is of the other no apparent assurance ; as contrari- wise, where the signs and sacraments of His grace are not either through contempt unreceived, or received with contempt, we are not to doubt but that they really give what they promise, and are what they signify. For we take not baptism nor the Eucharist for bare resemblances or memorials of things absent, neither for naked signs and testimonies assuring us of grace received before, but (as they are indeed and in verity) lor means effectual, whereby God, when we take the sacraments, delivereth into our hands that grace available unto eternal life, which grace the sacraments represent or signify.*

It may excite some surprise that a practice, obviously pos-

» Ecc. Pol. v. 67.

sible with regard to one of the sacraments only, should be referred to both. * The sacraments ’ (not the elements of the Lord’s Supper only) * were not ordamed of Christ to be gazed upon, or to be carried about.’

There was undoubtedly a reason for this form of expression. Carelessness of diction £nds no place in the Articles. That reason seems to be an intention more emphatically to deny the superstitious practices in question. The two sacraments are treated in this Article precisely on the same footing. They are spoken of, not in respect of their essential differences, but in respect of their essential similarities, by virtue of which they are properly sacraments, and by virtue of which grace is received ’ by or with ’ both of them on precisely the same terms. Hence if the water in baptism is not to be carried about and elevated, neither are the bread and wine in the Lord’s Supper. The only purpose of the elements in either sacrament is * that we should duly use them.’ Thus the use of the plural word * sacraments ’ illustrates and enforces, more strongly than the singular number would, the denial of a practice which in fact has only been carried out with regard to the Eucharistic elements.

Notes

• Pt. ii. chap. i. Q. 8. « Ibid. Q. 10. . • See p. 177.