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B. Sacraments' were not ordained of CHRIST to be carried about.
See Art. XXVIII. Prop. VIII.
them. See Props. X. and XI.
Prop. X. The Sacramentis in such only as worthily receive the same, have a wholesome effect or operation. 1. Divine Testimony. A. Old Testament. Prov. xxi. 27, “ The sacrifice of the
wicked is abomination.”_See also Ps. 1. 16. Isa. lviii.
3; lxvi. 3. Jer. vi. 20.
faith is sin.”_See also Tit. i. 15.
“ For CHRIST, though He was the first-begotten of every creature, and was also again made the beginning of another race, who are regenerated by Him through water and faith and wood.”
Prop. XI. They that receive the Sacraments unworthily, purchase to themselves damnation, as St. Paul saith. 1. Divine Testimony.
New Testament. 1 Cor. xi. 27, “ Wherefore whosoever shall
eat this bread, and drink this cup of the LORD, unworthily,
also 1 Cor. xi. 29, 30.
Bohemia, c. xiii.
4 Processions are supposed to have been originated by Pope Agapetus I.
5 Comp. Council of Trent, sess. vii. can. vIII., “ If any one shall say, that by the sacraments themselves of the New Law, grace is not given in virtue of the administration of them, (ex opere operato, lit. of the work wrought), but that faith alone in the Divine promise suffices for obtaining grace,-let him be accursed."- See also Catech. part 11. 32.
De vi Institutionum Divinarum, Of the Unworthiness of the Minis
quod eam non tollat malitia ters, which hinder not the effect Ministrorum.
of the Sacraments.
UAMVIS in Ecclesia vi- ALTHOUGH in the visible Church
sibili bonis mali semper sint the evil be ever mingled with admixti, atque interdum minis- the good, and sometime the terio verbi, et Sacramentorum evil have chief authority in the administrationi præsint, tamen Ministration of the Word and cum nonsuo,sedChristi nomine Sacraments, yet forasmuch as agant, ejusque mandato, et auc- they do not the same in their toritate ministrent, illorum mi- own name, but in Christ's, and nisterio uti licet, cum in verbo do minister by his commission DEI audiendo, tum in Sacra- and authority, we may use their mentis percipiendis. Neque Ministry, both in hearing the per illorum malitiam, effectus Word of God, and in receiving institutorumChristi tollitur,aut of the Sacraments. Neither is gratia donorum Dei minuitur, the effect of Christ's ordinance quoad eos qui fide, et rite sibi taken away by their wickedness, oblata percipiunt, quæ propter nor the grace of God's gifts diinstitutionem Christi, et pro- minished from such as by faith missionem efficacia sunt, licet and rightly do receive the Saper malos administrentur. craments ministered unto them;
Ad Ecclesiæ tamen discipli- which be effectual, because of nam pertinet, ut in malos mi- Christ's institution and pronistros inquiratur, accusentur- mise, although they be ministerque ab his, qui eorum flagitia ed by evil men.
noverint, atque tandem justo convicti judicio deponantur.
Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty by just judgment, be deposed.
The Phraseology of this Article.
non tollit efficaciam in divinarum, quod eam non
stitutionum divinarum. tollat malitia Ministrorum. Mali sint semper
Mali semper sunt. ut in eos inquiratur ut in malos ministros inqui
ratur. B. In the English.
Title. The wickedness of Title. Of the Unworthiness
Ministers doth not take of the Ministers, which away the effectual ope hinder not the effect of ration of God's ordi the Sacraments.
nances. but do minister by Christ's but in Christ's, and do
commission and autho minister by his commisrity.
sion and authority. God's ordinances
Christ's ordinance. of such
of evil ministers.
2. When the Latin and English are compared with each other.
De vi institutionum divinarum, Of the unworthiness of
quod eam non tollat malitia Ministers, which hinder not Ministrorum
the effect of the Sacraments. præsint
have chief authority. percipiendis
in receiving. quoad eos qui
from such as rite
sometime the evil have chief authority in the ministration of the
word and sacraments. II. Those evil men who minister the word and sacraments do not the
same in their own name, but in CHRIST's, and do minister by
His commission and authority. III. We may use the ministry of evil men both in hearing the word of
God and in the receiving of the sacraments. IV. The effect of Christ's ordinance is not taken away by the
wickedness (of evil men); nor the grace of God's gifts diminished from such as by faith and rightly do receive the sacraments ministered unto them, which be effectual, because of CHRIST's institution and promise, although they be ministered
by evil men. V. It appertaineth to the discipline of the Church, that enquiry be
made of evil ministers, and that they be accused by those that have knowledge of their offences; and, finally, being found
guilty by just judgment, be deposed. PROP. I. In the visible Church the evil be ever mingled with the good,
and sometime the evil have chief authority in the ministration of the word and sacraments. A. In the visible Church the evil be ever mingled with the good. 1. Divine Testimony.
New Testament. Matt. xii. 24, 25, “Another parable
put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way."-See also Matt. iii. 12; vii. 22, 23; xiii. 47,
48; xxii. 13. Rom. ix. 6. 2 Tim. ii. 10. 2. Human Testimony,
Confessions. 2 Helvetic, c. xvii. Scotland, Art. xxv.
Augsburg, Art. viii. Wirtemburg, Art. xxxii. Sueve
land, Art. xv.
the ministration of the word and sacraments.
horrible thing is committed in the land; the pro
phets prophesy falsely, and the priests bear rule by their means, and My people love to have it so."
-See also Lev. x. 1, 2. 1 Sam. i. 22; viii. 3. Jer. i. 18, 19; v. 31. Lam. iv. 13. Ezek. xx. 26.
Hos. vi. 9. Zeph. iii. 4. Mal. ii. 1, 2. b. New Testament. Matt. xxiii. 2, 3, “The Scribes
and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works.”
-See also John vi. 70. 1 Cor. üïi. 7. Phil. i. 15. PROP. II. Those evil men who minister the word and sacraments do not
the same in their oron name, but in CHRIST's, and do minister by His commission and authority. Divine Testimony. New Testament. Phil. i. 15, 18, “Some indeed preach CHRIST
even of envy and strife; and some also of good will. .... What then? notwithstanding, every way, whether in pretence or in truth, Christ is preached; and I therein do
rejoice, yea, and will rejoice.”_See also 1 Cor. iii. 7. PROP. III. We may use the ministry of evil men both in hearing the word of God and in receiving of the sacraments. 1. Divine Testimony.
New Testament. Matt. xxiii. 2, 3, “ The Scribes and
the Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works.”—See also Matt. vii. 22. John
iv. 2. Acts üii. 13. 1 Cor. ii. 5. Phil. i. 15-18. 2. Human Testimony.
Father. August. cont. Lit. Petil. lib. III. c. lv. Prop. IV. The effect of Christ's ordinance is not taken away by the
wickedness (of evil men), nor the grace of God's gifts diminished from such as by faith and rightly do receive the sacraments ministered unto them, which be effectual because of Christ's institution and promise, altho@gh they be ministered by evil men.'
1 According to the decision of the Council of Florence, A.D. 1438, and its confirmation by that of Trent, the validity of a sacrament depends upon the intention of the minister from whom it is received. Council of Trent, Sess. VII. Can, xi., “ If any one shall say, that, in the ministers, whilst they perform and communicate the Sacraments, is not required the Intention at least of doing what the Church does,-let him be accursed.”—See also Catechism, part 11. $ 23.