100 S?t&UB?TS m emmt?,. [Boos fl. To show how little value is plaeed in eouneming nto? eharaeiw �vith the administration of sacraments, or the sanctity of religion, we will quote from Liehermann, one of thai? latest divines. "Do yo? i,? ?btA? ? ? ? fo ,?w tie ? "A?sr. 1. In eases of necessity b?ptism or saerameutai almohv- tion may be received from mlni?sters, though notoriously wicked, not even tolerated by the church. Hence the Coundi of Trent d?- clares that there is no reservation of cases in the article of death, a penitent may be absolved by.any priest. ",?. When a case of necessity does not interfere, it is not htwful to receive the sacraments from him who has been excommunicated by special and express sentence, or by him who is a notorious striker of the clergy. "3. When there is a just cause for asking the reception of a sacrs* ment, a person may ask and receive it from the parish priest, to whom the administration oi ? the sacraments officially belongs, or from any other prepared priest, although he may be wicked, if he be uderau? by the church. Because every person may use his own fight, al? without his intention, it may afford an occasion to a wicked minister of gres?er wickedness. Yet when there is a s?icient nmnbor of ministers, the law of charity demands that we do not seek the sscra- ments from him whom we know to be contaminated with wicked acts. "? From the foregoing we perceive that baptism and absolution may be received from ?otm-/o?ly ? men, and that, too, though they my not be tolerated by the church. This is a profanation of the sacra- me?,s, and encourages and licenses all manner of sin. * Whoever is officially permitted to administer sacraments my admi- Meter them, though ever so wicked, and the people are bound to receive them from his hands. Two huge heresies are here embraced: i. The church has a right to authorize wicked men to be ministers. 2. The people are compellgd to receive the sacraments from wicked men. What hereales can be greater than these ? Roman Catholic divines divide the effects of the sacraments into true, namely, the ?tm, y effect, which is habitual or sanctifying grace, and the zM?da? effect, which is c/um?ter, and belongs only to bap- tism, confirmation, and orders. The genera/ offect of a//the stem- ' ment8 is sanctifying grace, while the part?cu/ar effect of some is cht- racter. We will consider first the general effects of the ncremem, and next the particular one, or character. 1. Tb ?m,? p'odt?ce grae?. That grace is called first, or ma?j, by their divines, which does not suppose any habitual grace isting in the subject; or it is that which makes a man jtr?t who was formerly unjust. That is called second or sec?ndayy grace which sup- Poses another pre-existent grace, increases it, or .hich renders a just w rmm swrs jt?st. The sacraments of the dead (baptism sod penance) are said, per re, or from their primary institution, to cuuse first grsce; IJ? the sacraments of 'the living, which are the other five, cause 11moL de Minb?ro Sacrein., tom. iv, pm i, p.
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