initio semper observavit, et observat, alienum esse ab institu- tione et mandato Christi, et inventum esse humanum ; anathema git."1 In sin there is both a "reatus culpse " and a "reatus pcenae." The former, together with the penalty of eternal death, is removed by absolution ; but " reatus poenae " as to temporal punishment, to be endured either in this life or in purgatory, remains or may remain. Hence the necessity of satisfaction for sin in the sense above stated. The absolution granted by the priest, is not merely declaratory, but judicial and effective. On this point the Romish Church teaches " 1° Christum delere pec- cata sacerdotum ministerio ; 2° sacerdotes sedere judices in trib- unali poenitentiaB ; 3° illorum sententiam ratam in ccelis esse ; 4° sacerdotes hac potestate praestare angelis et archangelis ipsis." 2 This doctrine that no real sin, committed after baptism, can be forgiven unless confessed to a priest; that the priest has the power to remit or retain ; that he carries at his girdle the keys not only of the visible Church on earth, but also of heaven and hell; and that he opens and no man shuts, and shuts and no man opens, is one of the strongest links of the chain by which the Church of Rome leads captive the souls of men. No wonder that she says that the power of a priest is above that even of angels and archangels.
Order 8.
Orders or ordination is made a sacrament, because instituted or commanded by Christ, and because therein the supernatural power of consecrating the body and blood of Christ and of forgiving sin is conferred. It is thus denned : " Ordo sacer et sacramentum divinitus institutum, quo tribuitur potestas consecrandi corpus et sanguinem Domini, nee non remittendi et retinendi peccata." On this subject the Council of Trent says : " Si quis dixerit, per sacram ordinationem non dari Spiritum Sanctum, ac proinde frustra episcopos dicere : Accipe Spiritum Sanctum ; aut per earn non imprimi characterem ; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse ; anathema sit." 8 The right and power to ordain belong exclusively to prelates, for they alone possess the apostolical prerogative of communicating the Holy Spirit by the imposition of hands. The Apostles, however, had only the power of communicating miraculous gifts. They nei-
1 Sess. xiv. canon 6 ; Streitwolf , vol. i. p. 68.
2 Perrone, Prcelectiones Theologicce, De Pcemtentia, v. i. 155; edit. Paris, 1861, vol. ii. p. 351, a.
* Sess. xxiii. canon 4; Streitwolf, vol. i. p. 88.