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Contours of Conformity 1662-1832: 'and do really convey that grace, of which they are signs'

Today we resume the series 'Contours of Conformity', exploring exploring the characteristics of Anglican Conformity across the 'long 18th century'. We do so by returning to Edward Welchman's 1713 commentary on the Articles of Religion. 

Welchman (b.1679, d.1739) would become archdeacon of Cardigan and a prebendary of St. David's Cathedral in 1727, and chaplain to Richard Smalbroke, bishop of Lichfield, in 1737. His significance for this series of posts flows from his status as one of those Reformed theologians who Stephen Hampton has identified as the 'Anti-Arminian' tradition in the Church of England between the reigns of Charles II and George I.

In his commentary on Article 25, 'Of the Sacraments', provides an account of the working of the Sacraments which refuted a Hoadlian understanding and, furthermore, was in complete agreement with Old High definitions:

The Sacraments are indeed tokens, by which Christians are distinguished from infidels; but, moreover, they are visible signs of an invisible grace, and do really convey that grace, of which they are signs, to those who receive them worthily. But they do this, not by their own virtue, but by the operation of the Holy Spirit accompanying them. Now since to institute Sacraments belongs only to him, who has the power of conferring that grace which accompanies them, they cannot be more than God himself hath instituted.

With regards to the phrase "sure witnesses, and effectual signs of grace", Welchman turns to significant New Testament verses to illustrate this, verses which emphasise a true participation in Christ in Baptism and the Supper:

See Acts ii . 38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. And 1 Cor. x. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? And Eph. v. 26. That he might sanctify and
cleanse it with the washing of water, by the word.

Such is the grace which the Sacraments "do really convey". This is the representative sacramental teaching of what we might term the anti-Hoadlian mainstream in the Anglicanism of the long 18th century. It is further evidence of the robust and vibrant nature of this sacramental teaching. What is more, it also demonstrates how 'Reformed Conformists' adhered to the rich sacramental teaching of the classical Reformed tradition, standing in profound contrast to both 18th century Revivalism and the evangelicalism which emerged from the so-called 'Second Great Awakening'.
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