Jackson on Article XXV: Of the Sacraments

(1) They are “‘ badges or tokens (notae) of Chris- tian men’s profession,’ but ‘ not only ”’ so, as the Article is careful to emphasise, by way of re- futing the Anabaptist and Socinian teaching. For this meaning of the Sacraments compare Seeley’s words quoted under Article XIX., and the open- ing sentence of Article XXVII. and XXVIII.

(2) They are “‘ rather’’… . “ certain sure witnesses, and effectual signs of grace, and God’s — good will towards us.’’ These words imply that the Sacraments are based on the fundamental facts of God’s love, Christ Atoning work, and Salvation by Grace. The Sacraments are never

‘to be regarded either as an alternative for these facts or as supplementary to them. Redemption and Sacraments are indissolubly connected. The potency of the Sacraments lies in the fact that they are ‘‘ sure witnesses and effectual signs of grace and God’s good will towards us.’’ The more we use the Sacraments thoughtfully and de- voutly, the more do we see that they proclaim the everlasting Gospel of the grace of God. They are indeed God’s appointed means of realising and individualising the fact of Redemption.* As ‘‘ witnesses ’’ they are ‘‘ sure,’’ and as “signs ’’ they are ‘‘ effectual ’’ simply because _ they have the authority of Christ. This brings us to the third part of the description, viz.,

(3) “ By the which (per quae) he doth work invisibly in us, and doth not only quicken (excitat), but also strengthen and confirm our Faith in him,’’

Of course, theoretically, God can work invisibly in us apart from any visible means. But it is a law of spiritual life that God works in us according to our faith; and it is a fact of human experience that faith in the unseen is aroused and confirmed by things seen (e.g., Rom. i., 20). This is the psychological factor of the Christian sacramental system. God works invisibly in us through visible things, which at. once assist our faith and truly represent the particular aspect of Divine grace, on which it is fixed.

The next two clauses of the Article define what are and what are not Sacraments, limiting them to Baptism and the Lord’s Supper, and ruling out the five rites commonly called Sacraments (i.e., in

the Roman Church), Confirmation, Penance, Or- ders, Matrimony, and Extreme Unction. All fail to fulfil the conditions of a Sacrament in that they have not ‘‘ an outward and visible sign ordained by Christ Himself.’’ Two of them— Penance and Extreme Unction—are due to “* the corrupt following of the Apostles.’’ Matrimony is a ‘‘ state of life allowed in the Scriptures,’’ Confirmation and Orders may also come under this heading; but it does not seem quite clear from the wording of the Article.

The last clause is a safeguard against a super- stitious or mechanical use of the Sacraments. They are not charms to be gazed upon or carried about. Neither is their effect mechanical and necessary, but moral and conditional. ‘* In such only as worthily receive the same they have a wholesome effect or operation.’’ The last sen- tence is based on 1 Cor. xi., 29, where the ren- dering ‘‘ damnation ’’ in the Authorised Version is changed to ‘‘ judgment ’’ in the Revised Ver- sion. It is not meant that the unworthy re- cipient falls under final condemnation, but that in trifling with the sacred mystery of the death of Christ he exposes himself to Divine judgment.

ARTICLE XXVI. Or THE UNWORTHINESS OF THE

Notes

• “ That saving grace which Christ originally is or hath for the general good of the whole Church, by Sacraments He severally deriveth into every member thereof.’ (Hook, Eccl. Pol., lib. V, cap. 57 no: 5.)