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 o ist, i$le amerx reach In tb nell o' On. I.] tlfsN m mmmt. 185 instance, the church of Christ .h9th instituted it, and it must be answered negatively; hence if any one can have security respecting the remis- sion of sins without confession, he needs not to confess. 2. Or it may be answered pract/y; and then it seems to be said plainly, that sacramental confession is not to be omitted by him, at his pleasure, in so weighty a case. The reason of this is, that such a minister is bound to be preserved in a state o[ grace; therefore he is bound to exhibit illoral ailigence; but this includes the ordinary medium by which he can obtain sanctifying grace, that is, the sacrament of penance is this medium; therefore he is bound to observe it."* Thus, .tily, the man need not confess; but, viewing it in a praet/az/light, confession is enjoined. Now if it be considered that in many or most cases priests have not ranch opportunity to confesS; that in theory it may be omitted; that the restraints of penance are con- sistent with a course of flagrant and habitual sin; the conclusion must be obvious, that a course of flagrant and habitual immorality is tole- rated, and even practically encouraged, among he clergy of the Church of Rome. Qustio 3. Wi2t12r  who n mortally ought to lz'ad ? The following is the reply of Peter Dens :t ",omz hold that he sins grievously, whether his sin be hidden or public. Nevertheless, mt more properly suppose, that if the sin be secret, though he preaches unworthily, he does not sin by committing a new mortal sin, which may especially be said if he preaches with a zeal of charity for the edification of his neighbout. Because preaching is not a sacra- mental act, nor does a secret mortal sin appear to be grievously repug- ham to the decency, sanctity, or end of his ministry." "But if such a preacher should be an open sinner, then commonly they hold that he sins grievously on account of the scandal. Because the preaching of the gospel, by this means, comes into contempt, and also produces a disrespect of other ministers, whom the vulgar are in. elined to suspect of similar crimes." Thus, according to the foregoing solution, which is the one generally believed, a man may preach during life and continue in a state of secret sin, or even in a course of public transgression, provided the moral sense of the public will allow of such flagrant wickedness, which is !m)stly the case in Roman Catholic countries. Our casuist has no reference to the rformat/o of the transgressor, nor to hi  from the minintry in case of conviction. And as these gospel remedies are not mentioned nor proposed, the conclusion is fair that Rome to/e- rat, and therefore aut/mr/es, wicked men to preach the gospel. She neither insists on their reformation nor deposes them for their sin. Qtion 4. I it lawful to rive saramen from wid2d miter ? Dens says "that the question is not instituted concerning a minister who invalidly ministers, or of one who, from conjecture and vain ru- monto only, is esteemed bad, but of one who is bad by obv/o am; whence it is not sufficient that the minister may have sinned yester- day, because to-day it may be supposed that he has amended." He slso adds the following fourfold distinctions respecting the character of b ministers: "1. One is tolerated, another not tolerated. 2. One 1 O,a,t,zed by GOOcIe
 * Dem, Ds 8ararn., No. 37, vol. v, p. lai. '!' Idem, No. 86. ++ ldem, No.

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