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

The comparison of the Latin with the English suggests scjircely any illustrative matter. The student will, however, note that the Latin for * rightly ’ is rite, which will refer to the essentials oi administration^ the manner of reception being qualified by the wordjidey ’ by faith.^

It will be also observed that the distinction between the Church visible and invisible is implied in the wording of this Article, as well as in the Nineteenth.

The Eighth Article of the Confession of Augsburgh was evidently before the compilers of the present Article. It re- mains, with only a verbal change, as it stood in the formulary of King Edward.

Observations on Article XXVI.

In the parallel Article of the Augsburgh Confession the D^natists et similes are condemned as having deemed the ministration of evil ministers ineflfectual. But this Article no doubt chiefly regarded some of the Anabaptists of the day who held extreme views on this point. But in addition to this the reformed Church of England had special difficulties in this respect. The changes introduced into doctrine in the days of Edward and Elizabeth were ostensibly accepted by the mass of the existing clergy. The consequence was that the reformed ritual was performed in the first instance by men, the majority of whom were Romanists at heart, and too many of whom were grossly ignorant or even immoral.

This may be freely illustrated from any history of the Eng- lish Reformation, and, indeed, is scjircely denied by any one. Protestants of earnest convictions, little open to consider and allow for the political or ecclesiastical exigencies from which such a state of the Church resulted, often gave vent to strong manifestations of their abhorrence of the ministrations of such persons.

This revulsion, perhaps, more than anything else, pre- pared the ground in which the seeds of the Puritan schism flourished so luxuriantly. To this was added in Elizabeth’s

reign the unhappy objection raised by a section of the Eng- lish Eeformers to the cap and surplice, and a few of the minor ceremonies of the Prayer Book. In the conflict with the royal supremacy, administered through the bishops, which followed, not a few clergymen of piety, learning, and great personal influence, were silenced for nonconformity in these respects. The scandal was great in the eyes of many to find the law depriving them of the ministers they trusted, and com- manding tJiem to attend the Parish Church, served perhaps by a man who had conformed to every change of Henry, Edward, Mary, and Elizabeth, and whose morals and learning they equally held cheap. The Zmich Letters, published by the Parker Society, or the lives of Archbishops Parker and Grin- dal, will fully illustrate the intensity of this feeling. ^ To such feelings the present Article might ofler an answer theo- retically and theologically true ; but it could not control those instincts and sympathies which really govern the majority of mankind in such matters.

All who are in earnest about religion know that the life of the pastor setting forth the life of Christ which he preaches is the most eloquent and persuasive illustration of the truth. And comparatively few of such pei’sons have been held in allegiance to the Church, when the appointed minister has stood in discreditable contrast to a less regularly appointed rival, simply on account of a theological truth such as the one before us.

Practically speaking^ therefore, it would appear that while on the one hand this Article maintains a doctrine of great im- portance, namely : that the efficacy of Christ’s ordinances flows directly from the Lord Himself through His Spirit — ^yet, on the other hand, no Church can long maintain the loyalty and affection of its members, excepting by the personal character and influence of an enlightened and pious clergy.

On another matter of vast importance this Article is alto- gether silent. God may honour His own sacraments and word in spite of man’s guilt ; but it is contrary to reason,

’ See ‘Examination of Certain Londoners.* Grindal’s Bemains. Parker Soc.

to experience, to history, to Scripture, to suppose that an un- godly, still less a vicious, ministry can issue in anything but an ungodly and coiTupt state of the people. No conspicuous work of grace has shown itself apart from a faithful, devoted, prayerful administration of the word and ordinances of Christ.

One other subject is usually treated imder this Article : * the Roman doctrine of Intention. The Coimcil of Trent* agrees with us that a minister living in sin may confer a valid sacrament. But it requires (Canon II.) * the intention,’ on the part of the administrator, * to do that which the Church does. The student, desirous of further information on the meaning of this, may find what the priests of the Roman Church are ac- tually taught on the subject in * Dens’ Theology.’* It appears from the elaborate classification there made of different kinds of intention that it implies of necessity an act of the will on the part of the minister to do what the Church requires. Minor acts of mental carelessness, forgetfulness, and wandering during the service will not invalidate the sacrament; but a mere habitual state of the will which could he but is not, aroused to intend the administration at the time will not sufiice. It must follow a fortiori that the administration by an infidel priest who in his heart rejects the whole sacramental doctrine, must be absolutely invalid. Those who know firom history what the state of the Boman clergy lias been at some periods will see what disastrous consequences must follow from such a theory to those who rely for the perpetuation of the Church on the valid administration of the sacraments.

All these extreme views on either hand disappear before the true Scriptural ground maintained by the Church of England. Christ is received, whether in His word, or through His sacra- ments, hi/ faith ^ — the faith of (he recipient. Christ, there- fore, cannot be debarred from * coming to him ’ (John xiv. 23) by the neglect, wickedness, or unbelief of any other, whether ofiScial of the Church or not. Nothing can keep Christ from the heart but our own impenitence and unbelief.

Finally, Hooker remarks that *what every man’s private

’ Ses8. vii. De Sac. Canon xii. * * De Sacmmentis,’ N. 39, 40, 41, 42.

« Arts. XXVI.. XXVIL

mind is, we cannot know, and are not bound to examine, therefore always in these cases the known intent of the Church f^enerally doth suffice ; and where the contrary is not mani- fest, we may presume that he which outwardly doth the work, hath inwardly the purpose of the Church of God.’ ^

Ecc Pol. V. 68.