CHAPTER XV.

ORDERS.

I. NATURE AND INSTITUTION OF ORDERS. 1. Previous remarks: 2. Definition by the Roman Catechism. Dens cited: 3. The Council of Trent calls it a sacrament. Of the imposition of hands. Of the grace bestowed: 4. The time of its institution: 5. The power bestowed on the priesthood. Catechism cited.-II. THE NUMBER OF ORDERS. 1. They make many orders. Council of Trent cited: 2. Whether the episcopate is a distinct order, disputed. The first opinion is, that it is not a distinct order from the presbyterate, but an extension of it. The second opinion is, that it is a distinct order from the presbyterate. The third opinion is compounded of both, making the priesthood the genus, and the presbyterate and episcopate only species existing in it: 3. The most common of the several orders stated.-III. WHETHER ALL THE ORDERS ARE SACRAMENTS. 1. The priesthood is generally called the foundation of all the orders: 2. Different sentiments concerning the episcopate: 3. Whether the deaconship is a sacrament: 4. Of the minor orders: 5. Uncertainty in the number of orders.IV. THE MINOR ORDERS. 1. Enumeration of them, and of the tonsure in particular. The Catechism cited. Obligations of the tonsure. Their various interpretations of it: 2. The astiarius, or porter: 3. The reader: 4. The exorcist: 5. The acolyte.— V. THE GREATER OR HOLY ORDERS. 1. The sub-deacon: 2. The deacon: 3. The

priest.-VI. THE EPISCOPATE. 1. Definition of this order by Bailly: 2. The power of order: 3. The power of jurisdiction, or government. Evasion of the Council of Trent. Benedict XIV. cited. Diversity of sentiment at the Council of Trent. Common opinion since that time: 4. Their prerogatives: 5. Their functions, or offices: 6. Seven grades of bishops: 7. Election of bishops: 8. Consecration: 9. Arguments for the princely character of bishops examined: (1.) Their arguments from Scripture, 1 Tim. v, 19, considered; (2.) Bishops not the only pastors. Popish bishops not preachers. Debates at Trent on this topic; (3.) They say the power of ordaining others properly belongs to bishops. Answered; (4.) Their argument from the high priest considered; (5.) And from the apostles and seventy; (6.) Authority of the fathers; (7.) Authority of the Council of Trent; (8.) Argument from prescription: 10. Arguments against their claims; (1) Three distinct opinions on this point; (2.) According to the New Testament, presbyters and bishops were the same; (3.) Such also is the opinion of the ancient fathers; (4.) Arguments of Willet on this point; (5.) A priority among the apostles gives no ground for their system; (6.) Especially their princely dominion; (7.) Only two orders in the New Testament; (8.) Testimony of the fathers is against them. The apostolical fathers. Cyprian. Epiphanius. Ambrosiasta. Jerome.VII. NOT SEVEN ORDERS OF CLERGY-VIII. ORDERS NO SACRAMENT. 1. Do not confer grace: 2. Cannot be reiterated: 3. Orders alone would comprise seven sacraments at least: 4. Are not instituted by Christ: 5. They have neither outward element nor words of institution: 6. Our Saviour used no imposition of hands in appointing apostles: 7. Many Roman Catholics do not admit the inferior orders.— IX. THE MATTER AND FORM. 1. In three orders there are seven distinct opinions concerning matter and form: 2. Of imposition of hands: 3. Qualifications of the person the chief point, according to Scripture.-X. THE MINISTER OF ORDINATION. 1. Their bishops not better qualified than Protestant bishops: 2. Every church hath power to ordain ministers: (1.) Prophets and teachers laid hands on Paul and Barnabas; (2.) The contrary is absurd; (3.) The form and manner of ordaining were not uniform in the apostles' times; (4.) Every church is at liberty in this; (5.) Timothy was ordained by the priesthood; (6.) Origen was thus ordained; (7.) Decree of the African Church; (8.) Presbyters and bishops conjointly ordained in the primitive church; (9.) Presbyters ordain the minor orders.-XI. THE EFFECTS OF ORDERS. 1. Enumeration of them: 2. Of sacramental grace, and gift of the Holy Ghost: 3. The indelible character. Council of Trent cited. Dens quoted. And Bailly. Objections against character.— XII. THE CEREMONIES OF ORDERS.

I. The nature and institution of orders, as it exists in the Church of

Rome.

1. The clergy, in the Church of Rome, are divided into two divisions, viz. the secular, or those who exercise any public function in

the church; and regular, or those who live according to some rule, and are called monks. We will here treat of the secular clergy.

They make among the clergy several orders, for the most part seven, and some extend them to nine, while others confine them to three or four. But the most general division is into seven. In this they and Protestants differ.

Besides, they teach that orders is a sacrament; and in this also they differ from those of the Reformed Churches.

They furthermore attach certain powers and privileges to the clergy, which Protestants consider unscriptural, and not calculated to promote the interests of religion.

Protestants and Roman Catholics, however, are agreed, that a class of men appointed in the church to teach, administer sacraments, and to bear rule, is of divine appointment, and necessary for the interests of religion. We will consider the nature and institution of orders, as it exists in the Church of Rome.

2. The solemn consecration of ministers to their respective ministerial functions, according to the Roman Catechism, (p. 287,) is called ordination, or the sacrament of orders. The Catechism then proceeds to describe or define what is particularly understood by orders, and employs for that purpose the following language: "Understood in its strict and proper acceptation, order is the disposition of superior and subordinate parts, which, when united, present a combination so harmonious as to stand in mutual and accordant relations. Comprising, then, as the ministry does, many gradations and various functions, with the greatest regularity, this sacrament is very appropriately called the sacrament of orders."

Dens, speaking of orders, says: "It is a sacrament of the new law, in which spiritual power and grace are conferred, for the purpose of rightly and decently discharging ecclesiastical functions."* Bailly furnishes the following definition: "A sacrament instituted by Christ, in which grace and spiritual power are conferred, for the purpose of performing ecclesiastical duties, especially to consecrate the eucharist and administer other sacraments."†

3. The Council of Trent pronounces orders to be a sacrament. The third canon of the twenty-third session says: "Whoever shall affirm, that orders or holy ordination are not a sacrament instituted by Christ the Lord, let him be accursed." In the third chapter of the same council it is declared: "Since it is evident that by holy ordination, bestowed by words and external signs, grace is conferred, no one ought to doubt that orders constitute one of the seven sacraments." The Catechism (p. 287) says: 'A sacrament is a sensible sign of an invisible grace, and with these characters holy orders are invested; their external forms are a sensible sign of the grace and power which they confer on the receiver; holy orders, therefore, are really and truly a sacrament." The customary characters of a sacrament, they say, belong to orders, viz.: 1. An outward sign; 2. Conferring of grace; 3. And the institution of Christ.

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They say that the imposition of hands, in ordination, is the outward

* Est sacramentum novæ legis, quo spiritualis potestas confertur et gratia, ad ecclesiastica munia rite decenterque, obeunda.-De Ordine, No. 1, vol. v, p. 50.

† Sacramentum a Christo institutum, etc.-De Ordine, c. 1, tom. v, p. 339.

sign. But Christ did not use this ceremony at all in appointing the apostles; especially at the last supper, which was the time, they say, the sacrament of orders was instituted. Nor is there any special command to use this rite of imposition of hands in Holy Scripture; though it is, both as a form of prayer and as a rite of dedication, the most appropriate that can be used.

As to the grace, which they say is given by ordination, it is inconsistent to confine the gift of the Holy Spirit to the mere rite of imposition of hands; and more especially, when deficiency in moral character forms no obstacle in validly ordaining in the Church of Rome. It is true, they sometimes say, that the grace is not in this case given, or only in degree. But the Council of Trent (sess. 23, can. 4) says: "Whoever shall affirm, that the Holy Spirit is not given by ordination, let him be accursed." The sentiment of the council seems to us near akin to that of Simon Magus, who thought that the gift of the Holy Ghost was so confined to the imposition of hands, that it could be bestowed on any person at will.

That appointment to the ministry was commanded or instituted by Jesus Christ, is acknowledged on both sides. But that ordination is to be considered as a sacrament, if we consider the sacraments of the old and new law, cannot be admitted; because in orders there is not that formal institution of the outward rite, as in baptism and the eucharist, in the paschal supper or circumcision.

Add to this, that it is much disputed among Roman Catholic theologians, whether imposition of hands alone is the outward sign, or whether prayer and various other ceremonies are not to be added.

4. The institution of this sacrament is said to be by our Lord Jesus Christ, and the time of its appointment, at the last supper, when he said to his apostles, Do this in remembrance of me. The Council of Trent*

says, "Whoever shall affirm, that, by these words, 'do this for a commemoration of me,' Christ did not appoint his apostles priests, let him be accursed." It is also maintained that at the same time they were made bishops, or received the power of ordaining others. It would be strange indeed if our Lord had, by these words, instituted two sacraments for it is allowed on all hands, that the sacrament of the eucharist was instituted at this time. And to suppose that another sacrament was instituted at the same time, and by the same words, would be confounding things of the most distinct character. Besides, the apostles had been already appointed to their office; and to celebrate the eucharist became one of the functions of the office or ministry to which they had been previously set apart.

5. On the power bestowed on the priesthood, the Roman Catechism speaks thus: "The faithful then are to be made acquainted with the exalted dignity and excellence of this sacrament in its highest degree, which is the priesthood. Priests and bishops are, as it were, the interpreters and heralds of God, commissioned in his name to teach mankind the law of God, and the precepts of a Christian life-they are the representatives of God upon earth. Impossible, therefore, to conceive a more exalted dignity, or functions more sacred. Justly therefore are they called not only angels,' but gods, holding as they do the place, and power, and authority of God on earth. But the priesthood, * Sess. 22, can. 2.

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at all times an elevated office, transcends in the new law all others in dignity. The power of consecrating and offering the body and blood of our Lord, and of remitting sins, with which the priesthood of the new law is invested, is such as cannot be comprehended by the human mind, still less is it equalled by, or assimilated to, any thing on earth,” p. 283.

Speaking on the extent of the power conferred on the ministers, the Catechism says, "This power is twofold, of jurisdiction, and of orders: the power of orders has reference to the body of our Lord Jesus Christ in the holy eucharist, that of jurisdiction to his mystical body, the church; for to this latter belong the government of his spiritual kingdom on earth, and the direction of the faithful in the way of salvation. In the power of orders is included not only that of consecrating the holy eucharist, but also of preparing the soul for its worthy reception, and whatever else has reference to the sacred mysteries," p. 285.

The Catechism in the next page adds: "The power with which the Christian priesthood is clothed, is a heavenly power, raised above that of angels: it has its source not in the Levitical priesthood, but in Christ the Lord-he it is who, endowed with supreme authority to grant pardon and grace, has bequeathed this power to his church, a power limited, however, in its extent, and attached to the sacraments." From the foregoing, the reader will perceive that the powers with which the Roman clergy are presumed to be invested are very extensive. They are said to be commissioned by God, representatives of God, above angels, have the power of transforming bread and wine into the body and blood of Christ, have the government of the church solely in their hands, can grant pardon and grace, though confined to the administration of the sacraments. But this limit is almost or altogether no limit at all; for the administration of the sacraments is completely in the power of the clergy. By this means the priesthood possesses all spiritual power by delegation from God, so that pardon of sins, increase of grace, and preparation for heaven, can be obtained only through their immediate instrumentality! Hence they are said "to administer the sacraments, the sources of grace," p. 285.

II. The number of orders.

1. The Church of Rome makes many orders of clergy. The Council of Trent on this subject, in the twenty-third session, chapter second, says, "As the ministry of so exalted a priesthood is a divine thing, it was meet, in order to surround it with the greater dignity and veneration, that, in the admirable economy of the church, there should be several distinct orders of ministers, intended by their office to serve the priesthood, and so disposed, as that, beginning at the clerical tonsure, they may ascend gradually through the lesser to the greater orders. For the sacred Scriptures make express mention of deacons as well as of priests, and instruct us in very serious language respecting those things which are to be specially regarded in their ordination; and from the beginning of the church, the names and appropriate duties of the following orders are known to have been in use, viz., sub-deacons, acolytes, exorcists, readers, and porters. Although they are not all of equal rank-for sub-deacons are placed among the greater orders by the fathers and holy councils, in which also we very frequently read of other inferior orders"-the council in the second canon of the same 29*

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session declares: "Whoever shall affirm, that there are not in the Catholic Church, besides the priesthood, other orders, both greater and lesser, by which, as by degrees, the priesthood may be ascended; let him be accursed." From the foregoing we learn that the number mentioned by the council is seven. The Catechism makes this number, viz., “Porter, reader, exorcist, acolyte, sub-deacon, deacon, and priest," p. 288. Neither the council nor the Catechism formally number the episcopate among the seven orders, as this according to them seems to be included in the priesthood.

The council very cautiously avoids saying how many orders there are; evidently lest it might come in contact with the canonists, who maintain there are eight or nine; or with the Greeks, who make only four. Though the council decided the number of sacraments, it leaves the number of orders undetermined. By this means, those who entertained different sentiments on this subject were left in possession of their respective opinions.

Many distinguished authors, as Pope Cornelius,† Gregory the Great, Isidorus Hispalensis, Alcuin, and others, add the episcopate to the number seven, and thus make out that there are eight orders.

Ignatius the Martyr, Jerome, and many others, add the psalmists or singers to the number of ecclesiastical orders.

The canonists, or the interpreters of the canon law, add the tonsure and episcopate, and thus make nine orders.

The Greeks allowed only four orders, viz., presbyterate, deaconship, sub-deaconship, and reader.

2. Whether the episcopate is a distinct order and to be added to the number seven, or the number of orders acknowledged by the Council of Trent and the authors of the Roman Catechism, is much disputed among theologians. Romanists themselves make mention of three separate opinions on this topic, and each opinion has its asserters among the divines and clergy.

The first is the opinion of those who believe that the episcopate is not a distinct order from the presbyterate, but a mere extension of the priesthood, so that one grade differs only from the other in power or jurisdiction, but each belongs to the same order. This is the opinion of those who believe there are only seven orders. To this class belong the master of the sentences, Bonaventura, Thomas Aquinas, Pope Cornelius, Gregory the Great, Alcuin, &c. The Council of Trent is with this class of divines, as we may gather from the second canon of the twenty-third session, which makes the priesthood the principal order, and the episcopate only a branch of it. The Catechism too says respecting orders, that its highest degree is the priesthood, p. 283. The second is the opinion of those who make the episcopate to be a distinct order from the presbyterate, and these, mostly, with the doctors of the canon law, make eight orders of clergy, by adding the episcopate to the number. Lieberman, one of these, says: "Considering the orders separately, we properly date their beginning in the episcopate : for this order embraces all the others, and as it is first in its origin, so it is the fountain and head of all." The greater part of the bishops

+ Dens, de Ordine, No. 2.

* Sess. 7, can. 2. Ordines singulos separatim decurrentes, ab episcopatu meritò initium ducimus;