Book 2, Chapter 8: The Sacraments

Of the Sacraments in general, the receiving, and use of them.

In the next place, follow the questions of conscience touching the third part of God's outward worship, namely, the Sacraments; and these concern either the administration, or the receiving of them. The administration I will here let pass, and handle those questions only, that concern the receiving and use thereof, both in general and in particular.

Touching the receiving of the Sacraments in general, there is one only question.

Whether the Sacraments ministered by heretics, idolaters and insufficient ministers be Sacraments or no?

For answer hereunto, we are to know there be three sorts of men that may administer the Sacraments. Some are true and lawful ministers, lawfully called by God and men to that function, keeping the right form of the Sacrament according to the institution. Some again, are more private persons, that have no authority at all to administer, whom we may oppose to the former sort as contrary to them in this action. Others again be admitted to stand in the room of lawful ministers by the acceptation and consent of men, or by custom, though corrupt, and these are in a mean between the two former sorts. Of the first there is no question. But the Sacrament administered by the second is in truth a mere nullity; because they have no calling thereto, neither can they do it of faith: forasmuch as they have neither precept nor example out of the word of God. Now for the third sort, though they be not indeed lawful pastors; yet being in the place of such, by the consent, allowance, and custom of men, though corrupt; their action is of force, and the Sacrament which is administered by them, is indeed a true Sacrament; which I prove by these reasons.

First, the preaching of the word, and administration of the Sacraments are all one in substance. For in the one the will of God is seen, in the other heard. Now the word preached by heretics, is the true word of God, and may have his effect. The Scribes and Pharisees, great doctors of the Jews, were not all of the tribe of Levi, but descended from other tribes. Again, even the principal of them lived by extortion and bribery, and were wicked men, yes heretics and apostates, deposed and excommunicated persons. And yet because they occupied the places of good teachers, and sat in the chair of Moses, that is read the doctrine of Moses' Law, Christ bids his disciples to hear them (Matthew 23:3). Provided only that they took heed of the leaven of their false doctrine, and wicked life. Now if the word taught by their ministry was powerful, why may not the Sacraments ministered by the heretics standing in the room of true ministers be true Sacraments? In the days of Paul (Philippians 1:15), some preached Christ through envy and strife, and some of good will: what was the Apostle's judgment in this case? Himself answers, v. 18: "What then? yet Christ is preached all manner of ways, whether it be under a pretence or sincerely, and I therein joy, yes and will joy."

Secondly, this point is plain by examples. The Levitical priests under the Law, were heretics, and taught after a sort the breach of the moral law. Yes they held justification by works (Romans 10:3), and yet Circumcision by them administered, was in force; neither was the Passover, celebrated by them, or the sacrifices which they offered, any other than the true Passover and true sacrifices. Judas was a very hypocrite, yes Christ calls him a devil (John 6:70), and yet he preached the word at Christ's commandment, and baptized with the rest of his disciples (John 4:1, 2).

Thirdly, the Sacrament, if it be administered in the name, and by the power of Christ, is the ordinance of God, being received by faith, yes a true Sacrament of Christ; and the force and efficacy thereof, does not depend upon the worthiness of the minister, but upon Christ. The letters or epistle sent from one man to another, are authentic, and serve fully to express the mind of the author, though the messenger or carrier be a wicked or a naughty man. And in like manner, the sin of any man that stands in the room of a lawful minister, does not nullify the Sacrament, and therefore not heresy, or insufficiency. Saint Cyprian who lived 300 years after Christ, was of this opinion, that Sacraments administered by heretics, were no Sacraments. But the churches of Africa in those times concluded the contrary against him, according to the doctrine that has been delivered.

The use. 1. By this doctrine they are justly to be blamed, who would have their children rebaptized, which were before baptized by Popish priests; because the Sacrament, though administered by a Papist, if he stand in the room of a true pastor, and keep the form thereof, is a true Sacrament. 2. Others by this doctrine come to be reproved, that refuse to receive the Sacraments at the hands of unpreaching ministers. For though the minister be insufficient, and preach not, yet if he be called by the Church, he has the place of a lawful pastor, his administration is warrantable, and the Sacrament by him administered a true Sacrament.

If it be said, that then the true Sacraments may be out of the true church, as in the church of Rome at this day; because heretics and such like ministers are not of the church. I answer, that there is in the church of Rome, the hidden church of God, and the Sacraments are there used, not for the Romish church, but for the hidden church which is in the midst of Papacy; like as the lantern bears light not for itself, but for the passengers: yet hence it follows not, that we should communicate with idolaters, heretics, and wicked persons.

And so much of the administration of the Sacraments in general. I come now to the particular Sacraments.