Q. 9. What is the outward sensible sign used in ordination?

A. It is the laying on of hands, accompanied with the delivery of the instruments of that particular power which is communicated, and prayer.

Q. 10. What is the inward grace, or the effects produced in the soul?

A. They are these following: (1.) An increase of sanctifying grace in the soul. (2.) The power and authority of exercising the functions of the order received. (3.) The necessary helps of actual grace to enable the person ordained to exercise these functions well. (4.) It also imprints a character in the soul, denoting the order received, which, like those of baptism and confirmation, can never be destroyed, and makes it impossible to receive the sacrament of holy orders more than once. This, however, is to be understood of the higher, or sacred orders, which were instituted by Christ himself; because the lesser, or minor orders, are commonly not reckoned a sacrament, being, properly speaking, instituted only by the Church.

Q. 11. How does it appear from Scripture, that this outward action of ordination confers these graces on the soul?

A. (1.) From the example of Jesus Christ, who, by an outward action, expressing the sacred powers communicated to the apostles, did actually bestow these powers upon them. (2.) From the example of the apostles, who constituted pastors of the Church by the same means; thus, when they ordained the seven deacons, the Scripture says, that,

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praying, they imposed hands upon them," Acts vi. 6. And when Saul and Barnabas were sent to the ministry by a special command of the Holy Ghost, "they, fasting and praying, and laying their hands upon them, sent them away," Acts xiii.

(3.) From these express declarations of the apostle to Timothy, "Neglect not the grace that is in thee, which was given thee by prophecy, by the imposition of the hands of priesthood," 1 Tim. iv. 14. "I admonish thee that thou stir up the grace of God which is in thee, by the imposition of my hands," 2 Tim. i. 6. And for this reason, exhorting him to be cautious whom he admits to this sacrament, he says, Impose not hands lightly upon any man," 1 Tim. v. 22.

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Q. 12. What dispositions are required to receive Holy Orders worthily?

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A. Chiefly these following: (1.) That the person to be ordained have a vocation from God; for no man taketh that honour upon himself, but he that is called by God, as Aaron was," Heb. v. 4. And when Barsabas and Matthias were presented to the apostles, that one of them might be chosen. to fill the place of Judas, they had recourse to God, by fervent prayer, that he might shew which of the two he called to that office, Acts i. 24. (2.) That he have received the sacrament of confirmation. (3.) That he be in the state of grace; and, (4.) That he observe and fulfil all the other regulations and conditions prescribed by the Church, Q. 13. How shall one know if he has a vocation from God?.

A. Chiefly by these signs: (1.) If he has led an, innocent and holy life before. (2.) If he has a great love and zeal for ecclesiastical discipline. (3.) If he has a pure intention, not pushed on by ambition or avarice, but by a zeal for promoting the glory of God, and the salvation of souls. (4.).. If he be a man given to prayer, and sacred studies.

Q. 14. What are the other conditions the Church requires?

A. (1.) That he have no canonical impediment: (2.) That he be sufficiently learned and knowing in the duties of the order which he is going to receive. (3.) That he have behaved well, during the time required, in all the inferior orders, before he receive a higher step. (4.) That he be of the proper age required for receiving the order he is going to receive. (5.) That, if he be going to enter into the higher orders, he be resolved to dedicate himself to the service of God, by perpetual chastity and celibacy.

Q. 15. Does the Church oblige all those in sacred orders to live single and chaste?

A. This she requires from them in the strictest manner, so as to decree the severest penalties against those among them who violate this law; having sometimes ordered them to be deposed, sometimes to be excommunicated, sometimes to be imprisoned in monasteries, to spend their whole life in penance. And the great Council of Trent pronounces an anathema upon any one who shall dare to affirm, that, notwithstanding this prohibition of the Church, it is lawful for any of them to marry, or that such marriage would be valid in the sight of God, Sess. xxiv. can. 9,

Q. 16. On what grounds does the Church proceed in so strictly prohibiting marriage to her clergy?

A. Upon these following grounds, laid down in the holy Scripture: (1.) Because a life of purity and chastity is more excellent, more perfect, and more acceptable to God than the married state. This is asserted by St. Paul in the most plain terms: "Concerning virgins," says he, "I have no commandment of the Lord, but I give counsel, as having obtained mercy of the Lord to be faithful

art thou loosed from a wife, seek not a wife," 1 Cor. vii. 25, 27.; and, after several arguments on the subject, he concludes in these words: "wherefore, he that giveth his virgin in marriage doeth well, and he that giveth her not doeth better," verse 38. This is also manifest from the special reward promised by our Saviour, and bestowed in heaven, upon those who lead a chaste life: our Saviour says, "Amen, I say to you, there is no man that hath left house or parents-or wife-for the kingdom of God's sake, who shall not receive much more in this present time, and in the world to come life everlasting," Luke xviii. 29. And the singular privileges which shall be bestowed on them in heaven, are described by St. John, where he tells us, that "they have the name of the Lamb, and the name of his Father, written in their foreheads," to distinguish them in a special manner from all the other saints; that "they sing a new song before the throne of God, which no other can sing but themselves," and that "they follow the Lamb whithersoever be goeth," always attending his sacred person as his chaste and beloved spouses. And, describing those to whom such honour belong, "these are they,' says he, "who were not defiled with women, for they are virgins," Rev. xiv. 1, 3, 4. Seeing, then, the office of the priesthood requires the most angelical purity, and the most sublime sanctity in those who are admitted to it, therefore the Church has judged proper to oblige all who enter into that office to embrace the more perfect state of chastity. (2.) St. Paul recommends, even to married people, to abstain from the use of marriage "for a time, that they may give themselves to prayer," 1 Cor. vii. 7.; which is particularly to be understood when they are preparing themselves for receiving the holy communion; and afterwards he adds the reason, be

cause "this is for their profit, and is decent," and it will enable them "to attend upon the Lord without impediment," verse 35. Now, as the very office of the priests is daily to attend unto the Lord, to give themselves continually to prayer, and to the ministry of the word," Acts vi. 4.; as they are appointed for men in the things that appertain to God to offer up gifts and sacrifices for sins," Heb. v.1.; therefore the Church, wisely judging that it is for their profit, and highly becoming, and a means to make them attend to the Lord, and to their holy functions, without impediment, that they should always live continent, obliges them, by a strict and positive command, always to do so. (3.) St. Paul, explaining more minutely the advantages of a single life, especially in regard to the concerns of the soul, says, "I would have you to be without solicitude; he that is without a wife is solicitous for the things that belong to the Lord, how he may please God; but he that is with a wife is solicitous for the things of the world, how he may please his wife, and he is divided. And the unmarried woman, and the virgin, thinketh on the things of the Lord, that she may be holy both in body and spirit; but she. that is married thinketh on the things of the world, how she may please her husband," 1 Cor. vii. 32. Here again, the Church wisely considering, that it is the very essential duty of those who enter into the priesthood to be solicitous only for the things of the Lord, and not for the things of the world; that "they are chosen by Jesus Christ out of the world," Jo. xv. 19.; and "appointed for the things appertaining to God," Heb. v. 1. that, therefore, they ought not to be divided," but to "be holy both in body and spirit;" on this account, she obliges all those of the priesthood to live a chaste and single life, as being de