Beveridge on Article XXVI: Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament

gregation of faithful men ; yet all are not truly faithful men that are of this congregation; but the church whilst floating in the world is like Noah’s ark, wherein there are both clean and unclean beasts; and like the floor our Saviour speaks of, wherein there is both wheat and chaff. So that though in the triumphant church above all are good and none bad, all saints and no sinners; yet the militant church below hath bad as well as good, sinners as well as saints in it. Neither are the people only, but the priests also, oftentimes

446 Unworthiness of Ministers does not Arr, tainted with sin, and rebels against that God whose am- bassadors they are: not only such as the sacraments are administered to, but also such as administer the sacraments, are often defiled with sin, though consecrated unto Christ. Their office indeed is holy, but their persons are often sinful : their work is always a good and godly work ; but their hearts are frequently evil and wicked hearts. But howsoever, as their persons are not the better for their office, so neither is their office any whit the worse for their persons. If their persons be sinful, it is not their office that can make them truly holy; and 4 seeing their office is truly holy, it is not their persons can make it sinful. So that the sacraments are still holy sacraments, though administered by unholy priests ; as, though the sun shines upon dirt, yet the sun is not thereby dirty ; so, though the sacraments be administered by sinners, the sacraments are not therefore sinful. And as the sacra- ments are not sinful in themselves, because administered by sinful persons, so neither are they ineffectual as to those they are administered to, by reason of their sin they are ad- ministered by; or, as the title of this article fitly words it, The unworthiness of the ministers hinders not the effect of the sacraments. It »is better indeed to have the sacraments administered by worthy than by unworthy ministers; but howsoever, the sacraments may be as effectual when ad- ministered by unworthy as by worthy ministers. So that the

a Certus est enim sanctum esse sacramentum Christi, etiamsi per minus sanctum vel non sanctum hominem ministratum est. Aug. contra Crescon. gram. 1. 4. [24. vol. IX.] An vero solis vel etiam lucernze lux, cum per ccenosa diffunditur, nihil inde sordium contraxit, et bap- tismus Christi potest cujusquam sceleribus inquinari? Si enim ad ipsas res visibiles quibus sacramenta tractantur animum conferamus, quis nesciat eas esse corruptibiles? Si autem ad id quod per illas agitur, quis non videat non posse corrumpi, quamvis homines per quos agitur pro suis moribus vel premia percipiant, vel poenas luant? Id. de baptismo contra Donat. 1. 3. [15. vol. [X.]

b Ac per hoc abluit Christus et per maculosam non sancte dantis, sed melius per mundam sancte dan- tis conscientiam. Dat fidem Christus et per ministrum malum, sed me=- lus per bonum: fit Christus origo Christiani et per dispensatorem in- fidelem, sed melius per fidelem: Christianus radicem in Christo figit per colonum reprobum, sed melius per probum: potest Christus esse caput Christiani per Felicianum, sed melius per Primianum. Aug. contra Crescon. gram. 1. 4. [23. vol. IX.] Nam et ego dico, melius per bonum ministrum quam per malum dis- pensari sacramenta divina. . Ibid. [24.]

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XXVI. affect the efficacy of the Sacraments. 447

effect of the office is not at all diminished by the defects of the officers: neither is God’s grace hindered from being conveyed to such as worthily receive the sacraments, because of the sinfulness of those persons they receive them from. But a man may ‘receive the sacraments effectually from an unworthy as well as from a worthy minister: he may be pro- fited by the word preached and the sacraments administered, though the one be administered and the other preached by wicked and unworthy persons: I mean, if they be rightly ealled to the work, if it be their office to preach the word and administer the sacraments, we may hear the one and receive the other effectually at their hands, notwithstanding any personal infirmities they may lie under, or be guilty of. And the truth of this we have notably discovered in our Saviour’s words to the Jews: © The Scribes and Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do: but do not ye after their works: for they say and do not. Matt. xxiii.2,3. That the Scribes and Pharisees were unworthy ministers of God’s word is clear, in that they said and did not; yet for all that they said and did not, the Jews were bound to do as they said: yea, our Saviour commands them to be attentive in hearing the word, though they were unworthy that delivered it. ¢He doth not immediately command that they should be deposed from preaching the word to the people, but that the people should be diligent in hearing the word from them ; which is a plain demonstration that the word was not hindered by their ministry, but that for all the unworthiness of those that it was administered by, yet it might be effectual to those it was ad- ministered to. And thus we see in the Old Testament, God did not pick out only holy persons to administer his sacra- ments, and offer up the sacrifices, but he appointed a certain

e Parva itaque inter nos in hac re, aut fortasse nulla dissensio est. Nam * et ego dico, melius per bonum mi- nistrum quam per malum dispen- sari sacramenta divina. Verum hoc propter ipsum ministrum melius est, ut eis rebus quas ministrat vita et moribus congruat, non propter illum qui, etiamsi incurrerit in ministrum malum dispensantem veritatem, se-

curitatem accipit a Domino suo mo- nente ac dicente, Que dicunt facite, que autem faciunt facere nolite, di- cunt enim et non faciunt. Ibid.

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a ae ee fe a ae a ” i = SO

448 Unworthiness of Ministers does not Art.

tribe, the tribe of Levi, to do it. Though otherwise they might be unworthy for so holy and great a work, yet if they were of the tribe of Levi, if it was their office to do it, the work itself was not made ineffectual by their personal infirmi- ties. Nay, it is observable, that our Saviour also had one amongst his disciples that administered the sacrament of baptism, John iv. 2; I say even amongst them he had one that was unworthy to do it, even a very ¢ Judas; yet, for all that, he suffered his sacrament to be administered by him, as well as by any of the rest, yea, though he knew him to be what he was.

And if we look for the reason of this, we have it expressed in the article itself, Even because they do it not in their own names, but Christ’s. It is not their own word they preach, but Christ’s; nor their own sacraments they administer, but Christ’s ; and therefore, be their own sins what they will, the ordinance is still Christ’s ordinance; the institution of it is from Christ ; the promises annexed to it are made by Christ ; and we cannot think that Christ’s grace should be hindered by man’s sin; or that because ministers are not faithful to Christ, Christ should not therefore be faithful to his people in per- forming his promises made to them; which promises were not made to the administration of the ordinance by faithful per- sons, but to the ordinances in general, as duly administered even by such as are truly and rightly called to it. So that the ordinance itself is never the better for being administered by worthy, nor is it the worse for being administered by unworthy persons. Whether the ministers be worthy or unworthy, it is still by the grace of Christ his ordinances are made effectual. If Christ be pleased to withhold his grace, be the minister never so worthy, it cannot be obtained ; and if Christ be pleased to convey his grace, be the minister never so unworthy, it cannot be hindered. So that he that receives grace from an ordinance must not thank the minister for his worthiness, but Christ for his goodness: and he that

_ © Judas eligitur ut domesticum apostolatum non esse meritum, sed inimicum haberet Dominus, quia ministerium, tam bene operaretur perfectus est, qui nequam familiarem per istum malum, sicut per et Pe- non timet; et ideo ut doceret nos trum miracula et sacramenta. An- pati malos inter nos, et nullum nisi selm. enar. in [Matt.] ro. convictum abjicere ; et ut ostenderet

XXVI. affect the efficacy of Sacraments. 449

‘

receives no grace must not blame the unworthiness of the minister, but the faithlessness of his own heart. For be the minister worthy or unworthy, if I come with faith to an ordinance, I am sure to go with grace from it.

And this is the doctrine which St. Augustine doth fre- quently inculcate, and stiffly maintain against the Donatists, and others of old. ©‘ Remember,” saith he, “that the man- ners of evil men do not hinder the sacraments of God, so as to make them either not to be at all, or less holy.” And elsewhere : f“ But the baptism of Christ consecrated with the words of the gospel is itself holy by adulterers and in adul- terers, although they be immodest and-unclean; for its holiness cannot be polluted, and the virtue of God is still present in the sacrament, either to the salvation of them that use it well, or the destruction of such as use its ill.” And again: 4“ But if God be present at his sacrament and word by whomsoever they are administered, the sacraments of God are always right, and wicked men which are not profited by them are always perverse.” And again: i“ For it is no doubt but homicides may have baptism, which is the sacra- ment of the remission of sins, which are yet in the dark, &e. And whether it be delivered or received by such, it is not violated by their perverseness either within or without.” And therefore saith he, “Or who can say that baptism, because

such have or give it, is polluted by their iniquities ?”

© Memento ergo sacramentis Dei nihil obesse mores malorum homi- hum, quo illa vel omnino non sint, vel minus sancta sint. Aug. contra literas Petiliani, 1. 2. [110. vol. XI.]

f Baptismus vero Christi verbis evangelicis consecratus et per adul- teros et in adulteris sanctus est, quamvis illi sint impudici et im- mundi; quia ipsa ejus sanctitas pol- lui non potest, et in sacramento suo diyina virtus assistit, sive ad salutem bene utentium, sive ad perniciem male utentium. Id. de baptismo, contra Donat. 1. 3. [15.]

& them MS.

h Si autem Deus adest sacra-

And

mentis et verbis suis, per qualeslibet administrentur, et sacramenta Dei ubique recta sunt, et mali homines guibus nihil prosunt, ubique per- versi sunt. Ibid. 1.5. [27.]

i Baptismum vero, quod est sa- cramentum remissionis peccatorum, quia nulli dubium est habere etiam homicidas posse, qui in tenebris sunt usque adhuc, &c., et sive tradatur sive accipiatur a talibus, nulla eorum perversitate violari, sive intus, sive foris. Ibid. [29.]

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latum? Ibid. 1. 6. [33.]

4.50 Unworthiness of Ministers does not Arr.

again: } But it matters not as to the integrity of baptism, how

much the worse he is that delivers it; for there is not so

much difference betwixt bad and worse, as there is betwixt

good and bad; yet when a bad man baptizeth, he doth not:

give any other thing than a good one.”

I shall add no more but that excellent passage in St. Chrys- ostom that speaks so fully to the purpose; ™“ But,” saith he, “neither baptism, nor the body of Christ, nor the offering ought to be administered by such, if grace looked for worthi- ness every where. But now God is wont to work even by such as are unworthy, and the grace of baptism is not at all hindered by the life of the priest ;” which is the sum and substance of this part of the Article, that the effect of the sacraments is not hindered by the unworthiness of the min- ister.

Nevertheless, it appertaineth to the discipline of the church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty by judgment, be deposed.

It being determined in the former part of the Article, that the unworthiness of the minister doth not hinder the effect of the sacraments, it is very opportunely added in this, that such unworthy ministers be inquired out, yea and proceeded against according to the discipline of the church. Though whilst unworthy they may administer the sacraments effec- tually, it doth not follow but that they should endeavour to be worthy ministers of them, and to practise that in them- selves which they preach to others; yea, and if guilty of notorious and scandalous crimes, deposed from the ministry

! Sed nihil interest ad integritatem baptismi quanto pejor id tradat: neque enim tantum interest inter malum et pejorem, quantum interest inter bonum et malum; et tamen cum baptizat malus nihil aliud dat quam bonus. Ibid. [ 43. ]

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in 1 Cor. hom. 8. [p. 290. 42. vol. ith Lp. 290. 4

XXVI. affect the efficacy of Sacraments. 451

too. Fora bishop, as the apostle saith, and so every other minister, should be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach ; not given to wine, no striker, not given to filthy lucre; but patient, not a brawler, not covetous, 1 Tim. ii. 2,3. Yea, he must be a lover of hospitality, a lover of good men, sober, just, holy, temperate, Tit. i. 8. Thus it is that a minister of God ought to behave himself. And truly there is all the reason in the world, that ministers of all the people in the earth, whose office it is to beat down sin in others, should not keep it up in their own hearts. For how can I reprove that sin in another which I allow in myself? Thou, saith the apostle, which teachest an- other, teachest thou not thyself? thou that preachest aman should not steal, dost thow steal? thou that sayest a man should not com- mit adultery, dost thou commit adultery ? thou that abhorrest idols, dost thou commit sacrilege? Rom. ii. 21, 22. To which I may add, Thou that callest upon others to love God as the best of goods, and to hate sin as the worst of evils, what, wilt thou hate God as if he was the worst of evils, and love sin as if it was the best of goods? thou that preachest to others to leave the world and follow Christ, wilt thou leave Christ to follow the world? thou that preachest a man should desire God above all things, wilt thou desire all things before God ? thou that criest to others Turn ye, turn ye, for why will ye die? what, thou rather die than turn? thou that sayest covet- ousness is idolatry, and drunkenness bestiality, wilt thou fall down to the one, and be-beast thyself with the other? thou that shewest to others the way that leads from hell to heaven, wilt thou thyself go the way that leads from heaven to hell ? thou that warnest others to beware of misery, and to labour after glory, wilt thou neglect that glory, and cast thyself headlong into misery? thou that holdest open the door to others, wilt thou shut it upon thyself? Certainly it is the greatest aggravation in the world that any sin can be invested withal, even to have it committed by one whose office and work it is to destroy it. “This is that which makes the least

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Art.

452 Unworthiness of Ministers does not

sin in ministers appear and be bigger than the greatest in the people. Their moats are beams in comparison of others’ ; and others’ beams are but moats in comparison of theirs. Others may sin themselves, and only themselves sin ; but if a minister sins, others commonly sin with him; ° he cannot fall but he draws many after him. For when the people see one lying in sin himself, that tells men they must not sin, they presently think he is not in earnest when he speaks of God, or grace, or sin, or glory ; for did he really believe all he saith concerning these and the like things, he could not but walk more answerably to them than he doth: and thus his lying in one sin is the occasion of others falling into many.

And hence it is that the church of God hath in all ages inquired after evil ministers, and hath deposed such from the ministry that have not walked worthy of it. It would be an endless thing to recite the many canons that have been made both by cecumenical and provincial councils, for the suspend- ing, excommunicating, and deposing of sinful and loose ministers. I shall instance but in some few. The Elibertine council decreed, P“ That bishops, priests, and deacons, if, being placed in the ministry, they be discovered that they have committed adultery, for the scandalous and atrocious crime, even to the end, they ought not to receive communion.” Nay, the fifth council at Carthage was so severe against the scandalous sins of ministers, that they determined, 9“ That if a clergyman of what degree soever is condemned for any crime by the judgment of the bishops, it may not be lawful

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py;

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crimen, nec in fineeos communionem accipere debere. Concil. Elibert. can. [19. Concil. vol. I.]

XXVI. affect the efficacy of Sacraments. 453

for him to be defended, either by the church he was placed over, or by any man whatsoever, the punishment of the loss of money and honour being interposed, from which we com- mand that neither age nor sex be excused.”

The fourth council at Carthage made many canons also against evil ministers; amongst the rest, *“ Every clergyman that is a slanderer or reviler, especially amongst the priests, let him be forced to beg pardon; if he will not, let him be degraded, neither let him be ever called again to his office without satisfaction ;” and, “ That ‘a scurrilous clergyman, and one that jesteth with obscene words, should be deposed from his office:” and, “ A clergyman tthat swears by the creatures must be sharply reproved, and if he still continue in his sin, excommunicated.”

At a council at Agatha it was also decreed, that ¥“ before all things drunkenness should be avoided by the clergy, which is the fomenter and nurse of all vices; therefore any one that appears to have been drunk, (as order suffers,) we appoint that he be either removed from communion for the space of thirty days, or else undergo bodily punishment.” And it was one of the canons of the third council at Orleance, x“ If any clergyman commits any theft or falsity, because they also are capital crimes, communion being granted him, let him be deposed or degraded from his degree. But concerning perjury, we thought good it should be observed, that if any clergyman in such causes that are to be ended by an oath, shall swear,

t Clericum per creaturas jurantem acerrime objurgandum, si perstiterit in vitio excommunicandum. Ibid. can. OI.

u Ante omnia clericis vitetur ebri- etas, quee omnium vitiorum fomes et nutrix est, Itaque eum, quem e-

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454 Unworthiness of Ministers &c. Arv. XXVI.

and afterwards by evident testimony shall be discovered to have sworn falsely, let him be driven from communion for the space of two years.” I shall conclude with that comprehensive canon of the first council of Orleance; Y“ If a deacon or a presbyter shall commit a capital crime, let him be driven both from his office and communion.” So then our church was not the first that determined that evil ministers should be deposed, it being no more than what others before have done.

y Sidiaconus aut presbytercrimen et a communione pellatur. Concil. capitale commiserit, simul ab officio Aurel. prim. c. [g. [bid.]

Notes

• Kt illud statuendum, ut, si quis cujuslibet honoris clericus judicio episcoporum pro quocunque crimine fuerit damnatus, non liceat eum sive ab ecclesiis quibus preefuit, sive a quolibet homine defensari, inter- posita poena damni pecunie atque honoris, quo nec etatem nec sexum excusandum precipimus. Concil. Carthag. quint. can. 2. [Ibid. p. 987.)
• Clericus maledicus, maxime in sacerdotibus, cogatur ad postulan- dum veniam. Si noluerit degradetur, nec usque ad officium absque satis- factione revocetur. Concil. Carthag. quart. can. 57. (Ibid. p, 982.]
• Clericum scurrilem et verbis tur- pibus joculatorem ab officio detru- dendum. Ibid. c. 60.