Trollope on Article XXV: Of the Sacraments

The word Saoramentumy in its original acceptation, de- notes the oath qf allegiance taken by the Roman soldiers to their general ; and hence it has been applied in a Christian sense, more particularly by the divines of the English

Church, to those holy rites, by one of which the Christian engages, and by the other renews his engagement, ’ to fight

• manfuUy under the banner’ of his Redeemer, and to ’ con-

• tinue his faithful soldier and servant unto his life’s end.’

2. Is there any corresponding term in Holy Writ ; how do the early Fathers use it ; and does not the Church of England occasionally employ it in a more extended acceptation ?

There is no word in the Scriptures either of the Old or New Testament which answers to the word Sacrament; and the early writers applied the term, in a more extended sense, to any religious ordinance whatever, and especially to those of a figurative or mystical, import. They use it, in &ct, much in the same way that the Greek Fathers use fivffTifpiov :— and thus the expression fieya fivffr fjpioVf under which St. Paul represents Marriage (Eph. v. 32.). is rendered in the Yulgate Sacramentum magnum, Inaeed the Homilies of our own Church employ the term both in its general and limited sense ; for example : — < Though the

• Ordering qf Ministers hath this visible si^ or promise, ’ yet it lacks the promise of remission of Sm, as ail otiier

• Sacraments beside the above named do ; and therefore ’ neither it, nor any other Sacraments else, be such Sacra-

• ments as Baptism and the Communion are.’

3. What then is the character of a Sacrament,

properly so called^ according to the definition of the

present Article t

To prevent any mistake or misapprehension as to her notion of a Sacrament, properly so called, the Church commences this Article by a statement of its essential characteristics ; from which it appears that they were or- dainjBd by Christ himseiff ^^^ merely as tokens by which a Christian may be distinguished from an unbeliever, but as federal rites, signifying a communion between God and a man of grace and good will on the one part, and faith and obedience on the other.

4. What was the object which the Reformers had in view in this and some of the following Articles ?

L

In this present Article, we are referred to the Gospel for

groof that the two Christian Sacraments were ordained hy Ihrist himself as effectual signs t^ ^ace ; after which, the test is applied to certain rites, which Uie Romanists have dieiiified with the name of Sacraments ; and a caution is suDJoined with respect to the proper use of the Lord’s Supper in particular. The subject of Sacraments is con- tinued through the six following Articles ; in which their nature, as suon, is examined in the case of each respeotivel^, and the Bomish corruptions with respect to the Eucharist denounced.

5. Upon what grounds is it necessary that Sacraments should have been ordained by Christ himself J and in how many, so ordained, does the primitive Church appear to have recognized the essentials of a Sacrament 7

As ’ outward and visible signs of an inward and spiritual ‘grace given unto us,* as a ‘means whereby we receive,’ and as ’ pledges that we do receive ’ this grace ’ working in- ’ visibly in us’ to the quickening of our obedience, anof the confirmation of our faith ; — in other words, as federal rites whereby God promises on certain conditionfi to give us his secret but sure assistance in working out our Salvation ; — it is evident that Sacraments can be instituted by Him alone, who prescribes the terms on which he will bestow his bless- ings. Tried by this test, there are but two ordinances of Christ, which appear in the New Testament under the character of an outward si, accompanied by a promise of inward grace: and accordingly no mention occurs in any Christian writer, previous to uie twelfth oentury, of more than these two ; namely, Baptism and the Lord’s Supper.

6. Shew from the New Testament that Baptism is a Sacrament, properly so called.

In his conversation with Nicodemus, our Lord speaks of Baptism as an essential condition of admission into the Christian covenant, and in terms which include both the outward sign and the inward grace characteristic of the Sacrament : — ’ Except a man be bom of water and of the ‘Spirit, he cannot enter into the kingdom of God’ (John iii. 6.) . The direct institution of the Sacrament is comprised

in the solemn commiBsion delivered to the Apostles imme- diately before his ascension into heaven ; and herein is the prescribed form qf administration t the promise qf SaXva- tion, and the condition annexed to it : — ’ Go and teach all ‘nations, baptizing them in the name of the Father and of ’ the Son and of the Holy Ghost. He that believeth and is ’ baptized shall be saved ’^ (Matt, zzviii. 19. Mark xvi. 16.). Conformably with this commission, St. Peter, in his Sei^non on the day of Pentecost, addresses the following exhortation to the astonished multitudes : — ’ Repent, and be baptized * every one of you in the name of Jesus Christ, for the re- ’ mission of sins; and ye shall receive the Holy Ghost’ (Acts ii. 38.).

7. Prove the same with respect to the ^Lord’s Supper.

From the accounts of the institution of the Lord’s Supper, which are given by the three first Evangelists and by St. Paul (Matt. xxvi. 26. sqq. Mark xiv. 22. sqq. Luke xxii. 19, 20. 1 Cor. xi. 23. sqq.), the rite manifestly embraces all the requisites of a Sacrament. The bread and wine are symbols of the body and blood qf Christy by a spiritual par- ticipation of which all the promised blessings of the Bap- tismal covenant are renewed to us on God’s part, and we on our part ’ shew forth the Lord’s death till his coming again,’ in token of our continued dedication to his service.

8. Who is the first writer that speaks of more than two Sacraments ; and on what authority has the addition been ratified in the Romish Church ?

Peter Lombard is the first writer who mentions seven Sacraments, in which number ai’e included Conjirmation, Penance, Orders, Matrimony, and Extrevne Unction ; but as none of them * have any visible sign or ceremony or- ’ dained of God,’ they have no l^itimate claim to that title. About the middle of*^the fifteenth century, however, Pope Eugenius IV. admitted their Sacramental character; tne Council of Trent declared them to be Sacraments equally with Baptism and the Lord’s Supper ; and they have been thenceforth acknowledged as such by the Church of Rome.

9. In what light does our Church regard Con-

112 QUESTIONS AND AN8WEBS ON

firmation ; and why does she not admit it to be a Sacrament ?

As a primitive practice, sanctioned by Apostolic usage, our Church enjoins Confirmation, among those rites and oeremonies which every Church has power to decree : but it was not ordained by Christ himself, who has left no ex- press form for its administration; there is no command either from our Lord or his AposUes for its adoption ^ Im- position of hands is not confined to it as a sign of spiritual J [race, but used on various other occasions; it is not a asderal rite; and therefore it is not a Sacrament, [See further in the Qy£stwn» on the Liturgy; Sect. xi. qq. 6 — 7.].

10. What was the original, and what is the Bomish, view of jPenance / and what opinion did our Reformers entertain respecting it ?

Penareis an ecclesiastical term, denoting a public act of contrition and penitenee required from those, who had been guilty of any sins by which the Church was scandalized, before they could be readmitted to her communion. It originated, during the early days of pereecution, in the restoration of those who had apostatized from the faith ; and, being thence extended to sins and ofiTences in general, was changed at lengtib into that system of auriciuar con- feesion and private penance at all times commutable for money, by which priestly absolution is obtained in the Church 01 Rome. Our Bieformers have expressed a wish for the revival of the antient discipline, which, under proper regulations, might be rendered a powerful means of check- ing vice, and restoring the sinner but they properly deemed the Romish practice to have ’ grown out of a corrupt ’ following of the Aposties :* while to Penance, under an view, they denied the rank of a Sacrament, inasmuch as it is neitiier of divine institution, Jederal in its nature, nor symbolic in form.

11. Prove that Holy Orders have no claim to be considered as a Sacrament.

The sacred functions of the Christian ministry are called Holy Orders; but neither is there any ground for sup-

posing, with some, that there is a Sacramental virtue in- herent in the ordained person or his office ; or for regardinjp the rite of Ordination as a Sacrament, in which light it is viewed by the Romanist. No particular form of Ordfination was prescribed by our Lord ; and, though prayer and impo- sition of hands are used during the ceremony according to the practice of the Apostles, yet these merely give solemnity to the act, and authority to the minister, without partaking of the essential qualities of a Sacrament. Doubtless the

frace of Grod directs^ promotes, and sanctifies the labours of is ministers ; but it is granted rather for the benefit of those entrusted to their charge, than for their own individual salvation.

12. Shew that Marriage^ though a mystical rite^ is not of a Sacramental character.

Matrimony is * an honourable estate, instituted of Qod * in the time of man’s innocency,’ and it is figuititive of the ’ mystical union that exists between Christ and his Church,’ but it has no visible sign of spiritual grace received thereby, and consequently does not partake of the nature of a Sacra- ment. The Ring is emblematic of the marriage covenant between the man and his wife, not of a fedei*al communion with God. Marriage is essentially a religiotia rite, but not Sacramental.

13. Have the Romanists any satisfactory grounds for assigning the virtue of a Sacrament to the cere- mony of Extreme Unction ?

The Romanists refer to two passage (Mark vi. 13. James V. 14.) in support of the Sacramental efiicacy of Extreme Unction ; but neither of them imply anjjeaifral act of n spiritual nature and permanent duration, and thev fail ac- cordingly of establishing the point. The rite has indeed an outward sign, but no inward grace accompanies it.

14. What is meant by gazing at the Sacraments ; and why is the practice condemned ?

This expression alludes to the processions of the conse- crated host, and the mummeries wnich attend them, in the Church of Rome. There is no authority for any such practice in Holy Writ, nor in the custom of the primitive

114 QUBSnONS AKD A1T8WBBS ON

Church ; and it is altxMrether inconsistent with the sim- plicity and spirituidity ot Christian worship.

15. In what does the proper use of the Sacra- ments consist ?

The Sacraments are to he dtUy used in accordance with the desifpn of each of them. Baptism, as the rite of ad- mission into Christ’s Church, is not to he repeated ; but no opportanity is to be neglected of recei^in^ the Lord’s Clipper, and thereby manifesting a continued allegiance to Chnst and his religion.

16. What is the wholesome effect produced by

the Sacraments; and wha alone are benefited

thereby ?

Semission of Sins is expressly declared to be the whole- some effect produced by both the Sacraments (Matt. xxvi. 28. Acts ii. 38.) ; but it is not to be expected that this benefit will accrue to those, who do not * worthily receive the same. Neither one or the other have any secret in- fluence over the nature and consequence of sin, being simply the appointed means of conveying pasdon, grace, and con- solation, to such as with a hearty repentance and true faith turn to Christ. Of all others they only increase the con- demnation.

17. In what light do you understand the decla- ration that those, who receive the Sacraments unwor- thily, purchase to themselves damnation ?

The word damnatioTi implies not only eternal, but iem-

hy

‘death.’ Thus explained, therefore, the word need not create undue idarm to tender consciences, more especially as it is scarcely possible that the profaneness of the Corin- thian converts can now take place ; although at the same time it is very possible to receive unworthily in other re- spects, and thus, without repentance, to incur the danger of God’s vengeance.

18. What is the error, against which the con- cluding caution is directed ?

It is directed against the doctrine of the Church of Rome, that the optta (^feratum^ the mere act of receiving the Hol^ Communion, is of itself sufficient to secure Salva- tion, \vithout any reference to the faith of the recipient, unless he he in a state of mortal sin. Hence the Romish priesthood use it as a maticumt even in the agonies of death, and when the dying man is utterly unconscious of its administration.

19. How did this clause stand, and what was the extent and arrangement of the entire Article, as set forth in 1552. ?

The clause itself ran thus : — * In such only as worthily ’ receive the same they have a wholesome effect or opera- * tion ; not, as some say, ex opere operate : which terms, as ’ they are strange and utterly unknown to Holy Scripture, ’ so do they yield a sense which savoureth of little piety, hut ‘of much superstition/ Then followed the definition of a Sacrament, with which the Article now begins; and the Article commenced with the following sentence from Augus- tine (de Doctr. Chr. lii. 13.) : — * Our Lord Jesus Christ

, ^, Baptism _

• Supper ofthe Lord.’ The sentence respecting the Romish Sacraments was altogether omitted.

20. What inference respecting the number of the Sacraments may be drawn from the writings of the Primitive Church ?

In the early agea of the Gospel there was no controversy respecting the nature and number of the Sacraments, and the point can only be incidentally determined. At the same time, Justin Martyr fApol. cc. L 61. sqq.) mentions only two Sacraments, namely, Baptism and the Eucharist ; and TertuUian also (de Coron. Mu. c. 3.) speaks of these two in conjunction, without alluding to any more. So likewise the Clem. Recogn. I. Chrysost. Horn. 85. in D. Johan. c. 3. Cyril. Hierosol. de Catect. Augustin. Epist. 23, and 54.