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THE
ROMAN SCHISM
ILLUSTRATED, '
/ \ .
FROM THE
RECORDS OF THE CATHOLIC CHURCH.
BT THE
HON. & REV. A. P. PERCEVAL, B.C.L.
Quid faciet Christianus Catholicus, si novella aliqua contagio non jam portiunculam tantum sed totam pariter Eoclesiam commaculare coDeturf Tunc iterum proTidebiti ut antiquitati inhaereat, qu» prorsus Jam non potest ab ulla noyitatis fraude seduci.
VivcsiTT. Liai». Paris. 1569. p. 8.
LONDON:
PRINTED FOR
J. LESLIE, 52, GREAT QUEEN STREET, Lincoln's inn fields.
1836.
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LONDON : GILBERT AND RIVINOTON, PRINTERS,
ST. John's square.
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TO THE
UNIVERSITY OF OXFORD,
CONTENDING FOR THE CATHOLIC FAITH,
THIS ATTEMPT,
TO AID THE SAME HOLY CAUSE,
IS GRATEFULLY, AND RESPECTFULLY,
DEDICATED BY
ONE OF HER SONS.
A 2
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TABLE OF CONTENTS.
PAGE
Advertisekent . • •....•••.••• ut
Introduction • xi
To which are appended : —
Bull in Coena Domini • • xxxvii
Oath of a Roman Bishop at Consecration • • xxxviii
Interrogatories of a Roman Bishop at Consecration • • • xliii Form of reconciling a Convert to the Church of Rome, xliv
which contains TheCreed of Pope Pius IV xlvi
PART THE FIRST. Testimonies of English Authorities to the General Councils
of the First Seven Centuries 3, 4
Table of General Councils in the First Seven Centuries : —
I. Nice 7
Sardica • • • « • • . 9
Arimini • • • . • 10
II. Constantinople I • • • . ibid.
III. Ephesus • 11
Ephesus 12
lY. Chalcedon • . . 13
V. Constantinople II •.••.••.. 14
VI. Constantinople III. .• 16
Constantinople ibid.
Notes to the Table of Councils 18
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VI ' CONTENTS.
Canons of the Councils : page
Nice 26
Constantinople 1 30
Ephesus 35
Chalcedon 37
which confirm those of
Neoccesarea ibid.
Gangra 38
Antioch ibid.
Laodiccea 40
Constantinople III 45
Notes to the Canons ... ^ • . • 48
Remarks , ..,. 62
PART THE SECOND.
Recognition of General Councils by the Bishops of Ronie. • 73 Table of the Reputed General Councils after the seventh Century : —
Constantinople ..••.••.. 77
7* Constantinople or Nice 2nd • 78
Constantinople 80
8. Constantinople 81
Constantinople ibid.
9. Lateran 1 83
10. Lateran 2 ibid.
11. Lateran 3 . • 84
12. Lateran 4 ibid.
13. Lyons 1 86
14. Lyons 2 ibid.
15. Vienne 87
Aquileia, Perpignan, Pisa 88
Constance 89
Pavia, Sienna 90
Basle, Lausanne 91
Ferrara, Florence 92
Pisa, Milan, Lyons 94
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CONTENTS. VU
PAGE
Lateran 5 94
Trent ibid.
Notes to the Table of Councils 97
Canons of the Councils
Nice 109
Constantmople 121
Lateran 1 125
Lateran 2 126
Lateran 3 128
Lateran 4 132
Constance 142
Florence 152
Lateran 5 154
Trent 156
Notes to the Canons 343
Appendix
Fathers of the Church anathematized by the decrees
concerning Image Worship 417
Canon of Scripture 420
Transubstantiation 429
Half Communion • 443
Indices
1. To the Councils 449
2. To the Authors 452
3. To the Doctrines 460
4. Miscellaneous 462
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ADVERTISEMENT.
In 1829, when a popular cry was raised against the members of the Church of Rome, and carried, as usual, to an excess; and they were spoken of as hardly deserving the name of Christian, and men seemed inclined to consider the Socinians, who blas- pheme the Lord of Glory, as more worthy of Chris- tian brotherhood than the Romans who worship Him, there seemed to be an opportunity to do good, and to serve the cause of truth and charity by shewing that however new, unwarranted, unsound, and dan- gerous many of the Roman tenets are, they are not such, provided they who hold them would keep them to themselves, as to annul their Christian character, nor to deprive them of their claim, as Christians, to communion at our hands, should they be willing to seek it. An attempt to do this was given to the world in a little volume, entitled ^ " A Christian Peace-ofFer-
' A Christian Peace-offering, &c. Lond. Rivingtons, 1829.
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X ADVERTISEMENT.
ing," which met with the reception which was to be anticipated. It was ill regarded by the Romans, and procured for the writer from the members of his own Church many a cold look and colder sus- picion, not unaccompanied in some instances with open vituperation, as though he were a Papist in disguise. And, indeed, I must confess that in my anxiety to see justice done to our opponents, I did them more than justice, and pressed, to the borders of extenuation, my endeavour to procure a fair con- sideration of their opinions. I do not, however, regret having made the attempt. For the sake of doing them justice, when less than justice seemed likely to be awarded them, 1 did not shrink from incurring suspicion, ill-will, and reproach. I am therefore the more at liberty, now that their position is altered, and a different danger is to be apprehended in respect of them, to take the course which that new danger, and their altered position, combine to point out as necessary.
East Horsley, July 1, 1836.
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INTRODUCTION.
One of the great difficulties with which the clergy of <the Church of England have to contend in the Gontroyersj with Rome, now re-opened, consists in the scarcity and costliness of the works from which alone accurate knowledge of the Roman doc- trines is to be obtained. With a view to remedy this evil in part, there are presented to the Reader in the following collection, extracted from all the Councils authoritatively received in the Church of Rome, all the decrees upon the points in dispute between it and the Church of England; thus en- abling the student upon this subject to substitute a small octavo volume for sixteen or seventeen folios. That the work may be usefiil to others besides the clergy, the decrees have been given in English, but the originals have been subjoined, that there might be no room to question the (at least intentional) accuracy of the translation. The work from which they have been extracted, is that which is understood to be in best repute with the Romans, namely, the
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Xll INTRODUCTION.
edition of the Councils by Labbe and Cossart, Paris, 1671-2.
There are annexed to this Introduction, an ana- thema extracted from the Bull in Coena Domini, which is repeated at Rome on Maunday Thursday, every year ; the oath taken by the Roman Bishops at their consecration; and the authorized form of reconciling a convert ; that every person may be convinced that the decrees here set forth are not dead letters, as some would fain have us believe, but form in part the obligation of the priesthood, s^nd the term of communion in the Romau Churelu Indeed, as^ long as the Biahops of the Roman com^ munion will persist in ascribing to the deuteror Nicene Council, and those subsequent to it, the character and authority of General Councils, (in which* according to their theory, it is the Holy Spirit that infallibly guides the decisioiiia,).so long it is impossible that they can release themselves fjeom the snare in which they are taken. They,, and the churches under them, must needs receive the decrees of those Councils, however novel, monstrous, and self-<3ontradictory, with the same feelings of implicii^ reverence with which the rest of the Catholic ChMch are taught to receive the deep things contained in the Books of the sacred Scriptures. When by God's grace their eyes shall be opened, and they shall be convinced, that those cannot be considered as Gene- ral Councils, the deorioes of which both have not been generally received, and are repugnant to those
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INTRODUCTION. Xm
which have been generaJlj received, nor have a claim to implicit respect as the channels of the communi* cation of the mind of the Holy Ghost, then, and not tin then, can we hope that some approach may be made to a restoration of Catholic commnnion, and to binding np the deadly wound in the Christian Church which has given the enemies of the faith so great occasion to blaspheme. Without entering into the question as to the proper degree of defer- ence to be paid to a General CouncU, even when aeknoiniedged to be sach, it may be of use to bear in mind that our opponents, even according to their own theory, are not tied to the decrees of any coun- cil which cannot certainly be proved to deserve the diaracter of a general one ; and that if they shall see reason to doubt of this as respects any of the coun- cils which they have commonly supposed to be of that kind, they will then be as much boimd to reject them, as they conceive themselves now to be bound to receive them.
They will themselves, for the most part, acknow- ledge that that which rests on the authority of the Pope alone, ought not to be required of any man as necessary to salvation ; yet on what but the authority <^ the Pope alone does the claim of the synod at Trent rest, to' the character of a General Council ? Neither the number of Bishops there assembled, nor of the countries which they represented, nor of the countries which received the decrees there passed, could ftunish a pretext for such a claim: and the 7
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XIV INTRODUCTION.
same remark may be made of all the pseudo-Gene- ral Synods up to the deutero-Nicene inclusive. They have not the essential marks of General Coun- cils, and therefore, even according to the Roman theory, their decrees are not of necessity binding upon any Christian Bishop. But they serve as in* struments in the hands of the Bishop of Borne to enslave the previously free churches of Spain, Lorn- bardy. Prance, and Germany, and other countries, to debase the Apostolic character of the Bishops of those churches, and to promote his sole aggrandise- ment, at the cost of violating the communion of Catholic Christendom, and impeding the fulfilmeot of the wish of the Saviour of mankind. T1ii« is a slavery from which we must hope that God, in His good time, will deliver the churches of those coun- tries as He has already delivered those of Great Britain and Ireland.
If the grounds for rejecting the authority of the deutero-Nicene Council, and those subsequent to it, be more particularly enquired after, the Reader will find below that in respect of the deutero-Nicene Council of so little authority was it esteemed, that the churches of Lombardy, Germany, Gaul, and Britain, did not hesitate to reject and condemn its decrees, nor did any interruption of communion thereupon ensue between the churches which re- jected these decrees, and the Church of Rome which received them. Nor did Pope Adrian, who be- friended the Council, venture, in his controversy
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INTRODUCTION. XV
with Charlemagne respecting it, to urge its authority as a bs^* to gainsaying. It was not counted by Pope Nicholas, nearly one hundred years afterwards among the General Councils, nor was it inserted at first in the Liber Diumus: and so late as the sixteenth century so little did the members of the Church of Borne consider themselves bound to respect it, that Jacobus Merlin who published a collection of the Greneral Councils at Paris in 1523, at Cologne 1530, and again at Paris, 1535, excludes it from his list. As regards what they call the eighth General jCoim- cil, namely, that of Constantinople, 869, it was never received in the East, there being another Council at the same place, 879, to which they as- cribed that title: nay, some reserved it for the Council of Florence, where a temporary re-union was patched up between Rome and Constantinople. It was likewise excluded from Jacobus Merlin's col- lection. At the four Lateran Councils it is not pretended that the Greek Church was represented ; they were never received in the East : only one was m^itioned at Constance and Basle, but which of the four is not specified ; and they were all excluded from the collection of Jacobus Merlin. Of the fourth of these, which is the most important of them, it is further to be observed that, according to Platina, Nauclerus, and Matthew Paris, there were ho canons passed at it. It appears that some were read to the Council by Pope Innocent, but not passed. Those which go under the name of the fourth Lateran were
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XVI INTRODUCTION,
first given to the world with that desigrmtion in 1538, by Johannefi CiocUseus. To the two Cottneils of Lyons and that at Vienne the ^ame objection holds, that there Were no representntires of the Etistem churches there, except a few conipulsory delegates of the Greek Emperor at the isecond of Lyons : nor were their decrees received in the Basti except those of the second of Lyons cotnpuWorily and uncanonicaliy foi* the short space of eight years ; small store is i^et upon them by the Romans th6m«- selves, and they were all excluded ftotn. the collec- tion of Jacobus MerliiL To the Oouncils of Con- stance aud Basle the same objection applies, that the Eastern churches had no voice in those assemblies, nor ever received their decrees, to which the higher objection (in a Roman's estimation) miist be added, that they were hardly recognized by the Bishops of Rome, and almost all their decrees rejected by them. At the Council of Florence there were indeed some Grecian representatives, and an agreement was patched up for the moment. But the agreement was obtained by fraud and bribery, and indignantly and contemptuously rejected by the Great Synod at Con- stantinople. The little conclave of one hundred and fourteen, called the fifth Lateran, is not received by large portions of the Roman communion. And as for the cabal at Trent, which, from the paucity of its numbers, and the narrow limits from which they cam^ did not venture to speak of itself as representing the Catholic Church, enough has been already said.
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INTRODUCTION. XVU
But to return, it were much to be desired, that they who engage in defence of the pure and ancient Catholic Faith as professed by the British Churches, should be careful to bring no charge against those who at present adhere to the papal domination, nor against the faith which, at present, they think it right to profess, which cannot be indisputably made good. The evil consequences of pursuing a different course — ^in respect of the injury done to truth, with- out which even victory itself is not to be desired ; in the advantage afforded to the proselytizing priests of Rome, who are able to shake the faith of those who rely on unsound arguments, when they can prove such unsoundness ; and in the still further estrange- ment between the disputants — are too obvious to require pointing out. With a view to this we must needs allow the Romans to choose for themselves the expositions by which the genuine doctrines of their Church shall be known ; and not attempt to fasten upon them statements which they disclaim. For we should not endure ourselves that our Church should be charged with the expressions of individual writers within its pale, nor that we should be called upon to defend them even though the writers might be men of eminence, and their works used and approved by individual bishops. What possible object can be obtained by attempting to pursue towards our oppo- nents a course which we should not endure if attempted against ourselves ?
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XVHl INTRODUCTION.
But of course this caution must look on both sides of the question, and not only on one. If the Romans require of us, as an act of justice, that we should form our opinion of the tenets of their Church, not from the expositions of indiyidual writers but from the decrees of their councils, they must allow us to reject, not only Harding, and Naclantus, and Bona- venture, and St. Bridget, and others of that class, but Bossuet and Goter, and Kirke, and Berington, and others, whose diluted expositions of the Roman tenets as much fall short of the reality as the others can, possibly, be supposed to exceed it.
In order to ascertain what the genuine doctrines of the Church of Rome are, recourse must be had to the decrees of what are called the General Councils ; for the Bishop of Rome, and the other Christian Bishops who submit to his yoke, (and who, to- gether with their flocks, compose what is known as the Church of Rome) having agreed to require an assent to these decrees as a term of communion^ are witnesses against themselves, and to the world, that these decrees contain that exposition of doctrine by the soundness or unsoundness of which their charac-* ter for orthodoxy may and must be ascertained.
Next to understanding what are the genuine doc- trines of the Church of Rome, it is desirable to bear distinctly in mind what is the position which the Church of England holds in respect to those doc* trines, and also what is the cause of the interruption of ^he communion between her and Rome.
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INTRODUCTION. XIX
The case h this : the Church of England content? herself with keeping her own formularies free from the Roman innovations, and in bearing witness against them in her articles; but she neither ex* eludes those who hold them from her communion, nor forbids her members to receiTe communion in the Churches of France, or Spain, or Italy, which adhere to the Roman tenets. The Church of Rome, on the contrary, carries into practical operation, as far as her power goes, the anathemas with which the Council of Trent has enforced its corrupt addi- tions to the Catholic religion, making an assent to these dogmas an article of faith necessary for salva* tion, and a term without which communion is not to be had within her paJe. Neither will she permit her people to communicate with the clergy of other churches who reject these decrees. The separation and interruption of communion is wholly the act of Rome«
This point deserves to be well considered and bad ill remembrance ; I mean that the English Church has never refused communion to the members of the Church of Rome. An attempt was made during the primacy of Archbishop Tenison, to establish such a refusal ; and a form of receiving a convert from the Church of Rome was prepared, in which a denial of Roman errors formed the new term of communion which it was sought to establish in our branch of the Catholic Church; but, through God's mercy, the thing fell to the ground. I say, through God's
a2
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XX INTRODUCTION.
mercy ; because if the scheme had been*carried into effect, the Church of England would have been in- voWed in similar guilt with that which now rests upon the Church of Rome, namely, that of adding to the Cdtholic Faith ; and the only difference would have been that, while the Roman additional articles are affirmative, the English would have been nega- tive : but both alike novel, both alike unsanctioned, as terms of communion, by the Catholic Church, and, therefore, both alike indefensible in this re- spect. Here I cannot forbear from expressing my deep regret that some late writers on the English side, should, in this controversy, have employed the term fundamental in a way which seems to me un- sanctioned by ecclesiastical use, and likely to prove very inconvenient. The term has hitherto been used to express those points of Christian belief which are indispensable to salvation according to the Christian covenant, and which the Catholic Church has there- fore required as terms of communion. It is in this sense, to speak generally, that Waterland, in his Discourse upon Fundamentals, Works, viii. p. 87; Chillingworth, in his Religion of Protestants. Lend. 1727, p. 148; Claggett, in his Sermons, London, 1690, vol. ii. second sermon ; Stillingfleet, in his Chapter on Fundamentals in General. London, 1665, p. 44 ; Hammond, Works, vol, ii. p. 275. London^ 1674, and other writers, have uniformly regarded it : and, accordingly, Hammond expressly classes our differences with Rome as differences in the mper^
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INTRODUCTION. XXI
structure^ not in the foundation. Either the persons of whom I am speaking use the term in this sense, or they do not. If they do not, they are merely intro- ducing a new phraseology into divinity, which, it is to be feared, will only tend to confusion of ideas. If they do use the term in this sense, then I would fain ask, when did the Cathdic Church ever make the points in which the Churches of England and Rome differ, terms of communion, or regard an agreement in definitions respecting them as indis- pensable to salvation ? If the Catholic Church has not done so, no branch of that Church is warranted in doing so, neither can it do so, without injury to its own claim to be considered Catholic. The Ca- tholic Church never has done so : and of this a rea- sonable proof may be immediately adduced. For, if any one of the points of difference comes near to be accounted fundamental, I presume it is the Canon of Scripture, which, accordingly, is usually placed first in the list. But we know that, while the Ca- tholic Church in general held the same canon that we do, the African Church received, with one excep- tion, the canon which the Church of Rome has since adopted. But the difference on this point was never then made a ground for interrupting com- munion. The other Churches did riot excommuni- cate the African, nor the African excommunicate the others. The Church of Rome, indeed, has made this and almost all our other differences, terms of communion, considered them ais funda-
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XXU INTRODUCTION.
mentals and necessary to salvation. - But, in so doing, as she has departed from the Catholic stan- dard, the only effect has been to bring her own claim to be considered Catholic, into question, if not to destroy it altogether. If the Church of England shall make* the negative of these propositions fun- damentals and terms of communion, she will, as was before observed, be treading in the same course. As yet she has not done so ; and, it is to be hoped, she never will. Neither at baptism nor confirmation does she require aii opinion on these points; nor when converts come over to her from Rome, has she authorized her ministers to make a disavowal of belief in respect of them a term of communion ; and if individual prelates or prgsbyters have taken upon them to do so, they have done that which they have had no warrant for doing, either from the rules of the Catholic Church or of their own branch of that Church.
Let me not be misinterpreted, as stating the points in dispute to be light and trifling. It is not so : many of them are of extreme importance, and we shall not faithftiUy discharge our duty to God or to our people if we fail to bear witness to the truth in respect of them. They are new, they are unwarranted, they are false, they are hazardous. But between all these, and fundamental, according to the ecclesiastical and scriptural use of that term, there is a wide differ- ence, which it can answer no good purpose to over- look. And, as St. Paul, while he reprobated the
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INTRODUCTION. XXUl
error of those who gave in to the " voluntary hmni- lity and worshipping of angels," did not enjoin such persons to be excommunicated, we are taught that we are not warranted in interrupting Catholic com- munion, and excluding from-Christian fellowship, on account of every important error, against which, at the same time, we may yet think it our duty to bear witness. The Church of Rome has taken a different course ; but her course, being unwarranted, is rather to be shunned with indignation, than to be imitated by all true Catholics.
The main question then, between tiie Churches, appears simply to be this : ^^ Is the Church of Rome warranted in thus interrupting Christian unity, and causing division among the believers in Jesus Christ, by erecting this vmll of partition ? If the doctrines in question are necessary to salvation, unquestion- ably she is warranted,'in respect both to truth and charity ; and the English Church worthy of all con- demnation for rejecting them. If they are not necessary to salvation, then the Church of Rome is not only not warranted in her course, but is guilty of greater sin than even Balaam dared to commit, while she ventures to " curse whom God hath not cursed." It is affirmed, on the part of the Romans, that a belief in the doctrines in question is necessary to salvation, and upon the truth or falsehood of this assertion the main controversy turns. Although the Church of England has recognized only one standard for ascertaining necessary Christian truth,
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XXIV INTRODUCTION.
namely, the record of Holy Scripture, (not as under* valuing tradition, but as rightly conceiving that there is no true essential doctrine taught by tradition, but the same is also either contained in Holy Scripture or may be proved thereby,) her sons need make no scruple to allow the Romans to avail themselves of the other, which (independent of Holy Scripture) their Church has recognized, namely, tradition, either from Christ Himself, or from the Holy Spirit, through the mouths of the Apostles, preserved by continual sticcesdon in the Catholic Church. — (Coun- cil of Trent, Sess. 14.)
If, either according to Scripture, or according to tradition as set forth by continzud succession of wit- nesses in the Catholic Church up to the times of the apostles, the Roman position be true, that the doc- trines in question are necessary to salvation, it must be capable of being proved so. Let her advocates proceed to show this. It is to this they are invited ; a safe invitation, since it is certain that the records of the early Church enable us, in respect of most of the Roman doctrines, to lay our fingers on the very years when, successively, they were compulsorily thrust into the Christian religion, and forced down the consciences of the timid under sentence of ana- thema. The records of the Church, the writings of the Fathers, the decrees of the Councils, the only witnesses of tradition^ enable us to assert, without fear of contradiction, that no one of the doctrines in question was authoritatively adopted until nearly the
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INTRODUCTION. XXV
close of the eighth century, when image-worship was enjoined by anathema, at the Deutero-Nicene Council. If any of the bishops of the Church of Rome think they can prove to the contrary, in God's name let them do it; for we seek not vic- tory, but truth. Let them show, if they can, any earlier authority for the compulsory adopting any one of the doctrines in question, or making it a term of communion. But if they cannot, then they are wit- nesses against themselves, that they are teaching, for necessary Christian truths, doctrines which they can produce no authority for so teaching from either of those sources, from which alone they themselves affirm Christian truth is to be derived.
Now, to bring this question to the shortest issue, let us try it in a few instances. The Church of Rome enforces, on pain of anathema, teaches to be essential to salvation, and requires as a condition of communion, an assent to the following proposi- tions :
I. That they are accursed, who do not honour, salute, and honourably worship the holy and venerable images, — Deutero- Nicene. See pp. 109, 110, 111. Creed of Pius IV. p. xlviii.
II. That they are accursed, who do not believe that Christ is present in the holy eucharist by way of transubstantiation : or who affirm that after consecration the substance of the bread and wine remain in the consecrated elements. — Lateran iv. pp. 132, 133. Trent, pp. 238, 239. Creed of Pius IV. p. xlviii.
III. That they are accursed, who do not believe thsit ^here is
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XXVI INTRODUCTION.
a purgatory. — ^Florence, pp. 152, 158. Xreiit, p. 333. Creed df Pius IV. p. 3clviii.
IV. That they are accursed, who do not receive for sacred and canonical the books of Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, two of Maccabees, and the additions to the Book of Daniel, tq wit, the story of Susanna, the Song of the Three Chil- dren, and the history of Bel and the Dragon. — Trent, p. 161. Creed of Pius IV. p. xlix.
V. That they are accursed, who deny that confirmation, re- pentance, extreme unction, orders, and matrimony, are truly and properly sacraments. — Trent, p. 213. Creed of Pius IV. p. xlvii.
VI. That they are accursed, who shall say that there is not required in the ministers, while they perform and confer the sacra- ments, at least the intention of doing what the Church does. — Trent, p. 217.
VII. That they are accursed who deny that the Church of Rome is the mother and mistress of all Churches. — Creed of Pius IV. p. xlviii.
VIII. That they are accursed who refuse obedience to the Bishop of Rome. — Creed of Pius IV. p. xlviii.
IX. That they are accursed who shall deny that whole and entire Christ, body and blood, soul and divinity, is contained at the same time in every species of bread in the eucharist, and in every particle thereof; and in every species of wine in the eucha- rist, and in every particle thereof. — Trent, pp. 230. 240.
X. That they are accursed who shall deny that Christ, in the eucharist, ought to be carried about and exhibited to the people. —Trent, p. 241.
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INTR9DUCTI0N. XXVii
XI. That they are accursed who shall deny that sacramental confession to the priests of every sin was ordained by Christ, and is by divine authority necessary for forgiveness. — Trent, p. 281.
XII. That they are accursed who shall affirm that the sacra- mental absolution of the priest is a ministerial and not a judicial act. — Trent, p. 283.
XIII. That they are accursed who shall say that the anoint* ing of the sick does not confer grace. — Trent, p. 288.
XIY. That they are accursed who shall say that by the com* mand of God all and each of Christ's faithful people ought to receive boUi species of the most holy sacrament of the euchaiist. —Trent, p. 296.
XV. That they are accursed who shall say that the masses in which the priest alone receives sacramental communion, are un- lawful.—Trent, p. 311.
XYI. That they are accursed who shall say that the Church has not power to dispense with the Levitical degrees of consan- guinity as impediments to marriage. — Trent, p. 327.
XYII. That they are accursed who shall deny that marriage, solemnized but not consummated, is dissolved by the religious profession of one of the parties. — Trent, p. 328.
XYIII. That they are accursed who shall say, that the clergy may contract marriages. — Lateran i. p. 125. Lateran ii. p. 126, 127. Trent, p. 329.
XIX. That they are accursed who shall deny that the saints departed are to be invoked. — Trent, p. 335. Creed of Pius IV, p. xlviii.
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XXVIU INTRODUCTION.
XX. That they are accursed who shall deny the utility of in- dulgences.— Trent, p. 339. Creed of Pius IV. p. xlviii.
The advocates of the Church of Rome are chal- lenged to produce one single Council, General or Provincial, or one single ecclesiastical virriter, layman or clerk, in the first seven centuries, who has en- forced an assent to any one of these propositions on pain of anathema, or taught an assent to any one of them to be essential to salvation, or require an assent to any one of them as a term of communion.
It is a simple invitation, and may be as simply answered. There needs no lengthened explanation; The plain extract from any Council, or any ecclesias- tical writer, with a proper reference, will be suffi- cient. And let them not attempt to say that the sentiments, affirmative or negative, which are con- demned in these propositions, had not been broached in the first seven centuries, and that therefore it is unfair to ask for a condemnation of them during that period. A reference to pages 355 — 358, 386 — 388, 406—410, 417 — 445, of this work wiU show the falsehood of such a plea,
I have not made this challenge in ignorance pf the learning which the Roman writers have brought to bear upon the subject; but, on the contrary, through confidence in that learning : being sure that, : if the records of the Church could furnish any such, authorities, they would not have escaped the re- searches of Goter, nor have been omitted from his
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INTRODUCTION. XXIX
Nubes Testium ; nor those of Bayly, nor have been omitted from his " End to Controversy ;" nor those of Kirke and Berington, but would have found a place in their " Faith of the Catholics." But I know also that none of these writers have produced, or pretended to produce any authority of tile kind. The utmost they have attempted is to show that in the course of centuries some individuals are to be found who have maintained some one or other of the opinions, or pursued some one or other of the prac- tices which the Church of England has rejected. For instance, that some persons entertained a belief in purgatory, that 'some called confirmation a sacra- ment, that some spoke highly of the authority of the Roman pontiff, that some invoked saints. But that any of these persons thought an assent to their opinions or practices to be necessary to salvation, or that such opinions and practices were entertained by the Church at large, or that they were made terms of communion, they have not advanced a syllable to prove ; and therefore all their laboured extracts are irrelevant to this, the main point of the controversy. If the Church of England had made a denial of these points a term of communion^ as some of her hasty champions have desired, the passages cited by the Roman writers would have availed to convict her of abridging Christian liberty, and violating Christian charity. But as she has not done so, those passages bring as little reproof to her as they do;
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XXX INTRODUCTION.
vindication to the Church of Rome, who teaches an assent to them to be necessary to salvation, and en- forces it as a term of communion.
The answer which they shall make to this chal- lenge will serve to show whether I am or am not warranted in* viewing the Roman Christians in the light in which, throughout this work, I have uniformly regarded them, namely, that of schismatics. Which term I conceive to be justly applicable in a general sense to the whole body of them, and in a particular aense also to that portion of their body whi^h is to be found in the British dioceses. It is applicable in a general sense to their whole boBy, on the ground of these simple ecclesiastical truths, to which all Catholics will agree; namely, 1st, that any body of Christians which interrupts intercourse with the rest of the faithful, and violates Christian unity, by propounding unwarrantable terms of com- munion, is itself sdiismatical, and in seeking to cut off others, does nothing else but cut itself off from Catholic fellowship. 2. That those terms of com- munion are unwarrantable which have not been re- quired, ** Semper, ubique, et ab omnibus."
In whatever instances they can succeed in show- ing that the sentiments condemned in the foregoing propositions, when broached during the first seven centuries, as was the case with most of them, were condemned by the Catholic Church; in those in- stances they will vindicate their body from the charge
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INTRODUCTION. XXXI
of schism. In whatever instances they £EdI of show* ing this, they fail likewise in their vindication^ and the charge will stand nnrefuted and unshaken.
But I said that the term schismatical is further applicable in a particular sense to that portion of the Roman Christians which is to be found in the British dioceaes. I rest this charge upon the sixth canon of the first Nicene, page 27, the sixth of the first of Constan- tinople, page 31, and the twenty-second of Antiocb, page 39, confinried by that of Chalcedon ; to which, if need be, a multitude of other references might be added, both to the ante*Nicene code, and to the later provincial ones. The portion of the Roman Christians which is to be found in the* British dio- ceses, has done that which was exin'essly forbidden by the Council of Constantinople, and " while pre- tending to confess the sound faith, have separated themselves, and made congregations contrary to our canonical bishops." Such persons are declared by tbe council to be heretics. I have thought it suffi- cient to use the milder term. The persons who exercise the Episcopal functions among them, have done that which is expressly forbidden by the Coun- cil of Antioch, confirmed by that of Chalcedon ; they have " gone into cities and districts not pertaining to them, and have ordained or appointed presbyters and deacons to places subject to other Bishops, with- out their consent." Such persons the Council orders to be punished, and declares such ordinations to be invalid. They can only justify themselves in this 7
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XXXll rNTRODUCTION.
course by shewing that the Bishops of the British churches require unwarrantable terms of communion. Let them do this if they can, let them show that our Bishops require anything which their own Bishops do not require, and which was not required by the Councils of Ephesus and Chalcedon. If they can do this, well ; if not, this special charge of schism, like the general one, will remain unrefuted and un- shaken.
Let them not affect to question the validity of our orders : that ground which had been set aside on our part, by the production of our records, was effectually annihilated on theirs when the French divines in 1718, sought to effect a union of the English and Galilean churches, without any hesita- tion on that score \ And their famous Bossuet is known to have acknowledged that if a difficulty, which, through want of information occurred to hini respecting the succession during CromwelFs time (winch is undisputed) could be removed, he saw no other, ^ the ordination of their bishops and priests is as valid as that of our own ^"
Neither will it avail them to urge, as some of them have attempted, the marriage of our clergy as
* Twice before, during the 17th century, the point of our orders came before the doctors of the Sorbonne, as we are in- formed by Courayer, and on both occasions they recognized the validity of them.
* See Courayer*s Defense de la Dissertation, &c. ; Bruxelles, 1726. iv. Preuves Justificatives, p. iii — vi.
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INTRODUCTION. XXXUl
a bar to communion, for when on various occasions the Roman section of Christendom has sought a re-union with the Greeks, among whom the clergy have always retained their wives, we do not find that the relinquishing them formed any part of the terms on which the re-union was to be effected, as for in- stance, at the second Council of Lyons, and at Flo- rence : and at the present time they are in full com- munion with the Maronites of Syria, where all the clergy are married.
The position of these Roman Bishops in the Bri- tish dioceses is the more inexcusable because they can trace no descent, nor do they pretend to be descended from the ancient churches in these islands. The Bishops of England, Scotland, and Ireland, who in the sixteenth century were deprived for their adherence to the uncanonical and usurped foreign jurisdiction of the Bishop of Rome, which he exer- cised here in violation of the decrees of the General Councils of Nice and Ephesus, did not preserve any succession in these kingdoms. The orthodox, or as they are commonly called, the Protestant Bishops of the three kingdoms, (with those who have proceeded from them in North America,) are the only repre- sentatives by Episcopal succession of the Bishops of the Cdtic and Anglo-Saxon churches. The Bishops in adherence to the Roman pontiff, who have in- truded into our dioceses, are of a foreign stock, and have derived their orders, since the Reformation, from Spain and Italy.
b
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XXXIV INTRODUCTION.
As onr opponents are very difficult to pkase in the terms by which they are to be designated^ I have confined myself, throughout this work, to one which is sanctioned by their own Pope Pius IV. in his new profession of faith, which has been the chief cauise of the separation between us. He there speaks of the body of Christians to which he belonged as " the holy Roman Church." I have therefore called them Romans, or Roman Christians. The term Catholic^ which they affect, seems, in.strictness of speech, to be inapplicable to a body of men who have put f(M*th new and unheard of terms of communion, and have separated themselves from the rest of the faitMiil on account of them.
It will, perhaps, be expected that I should say something of the present work. But indeed I have few observations to make concerning it* Only fii5st^ I desire to refer to those, to whom it is due, the credit, if any, arising from the extracts with which the different points have been illustrated. It is but the old story, "Other men laboured, and ye are entered into their labours." Bishops, Taylor, in his "Dissuasive from Popery;" Bull, in his "Corrupt tions of the Church of Rome ;" Stillingfleet, in his " Council of Trent disproved by Catholic Tradition ;" Wake, in his " Discourse on the Eiieharist ;" Bev^« idge, in his Notes on the Coundls ; and the anony« mous author of " Veteres Vindicati," London, 1687 ; and the learned Routh, in his " Scriptorum Elected siasticorum Opuscula," have left little to be added.
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INTRODUCTION. XXXY
2. I derire to disclaim a familiar acquaintance with many of tl^ authors whose works I have cited; some of whose names, and manj of their works, were unknown to me before engaging in this task. 3. I desire to disclaim all pretence to learning or scholar* ship, which should make any of my readers hesitate to point out any inaccuracies in translation or other- wise, which they may detect, or fancy that they de- tect. Some few have been pointed out by a friendly hand since the sheets were struck off, and have been noticed ; I make no doubt there are others, and shall esteem the pointing them out to be an act of friend- ship, let it come from what quarter it may. The caution I have thought it right to use, of rarely citing a translation, without subjoining the original, will make such errors, even if they should be more nu- merous than I hope they will prove, of compara- tively small consequence. 4. If any think the work less complete than they may have desired, I can only beg them to .make some allowance for it, as having been undertaken and pursued amidst the con- stant interruptions of parochial and domestic duties, apart from books, except the few that my own collection furnished.
Such as it is, I send it into the world, with the hope that, under God's blessing, it may be instru- mental, not to party triumph, not to vain boasting, not to insulting reproach; but to the vindication and illustration of the Truths and so may eventually promote the cause of that Peace and Union for which
b 2
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XXXVl INTKODUCTION.
our Master prayed, and of that Charity which He appointed to be the distinguishing feature of His fol- lowers. Let me entreat all who may derive, or fancy they derive assistance from this volume, to offer up their prayers to God for these ends.
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Extract from the Bull in Ccena Domini.
Constitution of Paid V. 63. Published at Rome every Maunday TLursday.
We do in the behalf of Almighty Grod, the Father, and the Son, and the Holy Ghost, and with the authority of the blessed Apostles Peter and Paul, and with our own, excommunicate and anathematize all Hussites, Wickliffites, Lutherans, Zuinglians, Calvinists, Huguenots, Anabaptists, Trinitarians, and Apostates from the faith of Christ, and all and sun- dry other heretics, by whatsoever name they may be reckoned, and of whatever sect they may be ; and those who believe in them, and their receivers, abet- tors, and generally speaking, all their defenders what- soever ; and those who, without the authority of us and of the Apostolic See, knowingly read, or retain,
Constitutio Faulty v. 63.
§. Excommunicamus et anathematizamus ex parte Dei omni- potentis, Patris, et Filii et Spiritus Sancti, auctoritate quoque B. Apost. Petri et' Pauli, ac nostra, quoscunque Hussitas, Wich- lephistas, Luteranos, Zoinglianos, Calvinistas, Ugonottas, Ana- baptistas, Trinitarios, et a Christi fide Apostatas, ac omnes et singulos alios hsereticos, quocunque nomine censeantur, et cujus- cunque sectae existant ; ac eis credentes eorumque receptatores, fautores, et generaliter quoslibet illorum defensores ; ac eorum- dem libros haeresin continentes, vel de religione tractantes sine
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XXXVlll INTRODUCTION.
or imprint, or in any way defend books containing their heresy, or treating of religion, let it be from what cause it may, publicly or privately, under any pretence or colour whatsoever ; as also the schisma- tics, and those mho pertinacicmsly withdraw themselves or recede from obedieiice to tss and iJie Roman p(yifdiff for the time being.
auctoritate ndstra et sedia Apostolicee scienter Idgentes ant reti- neiites, imprimentes, seu quomodolibet defendentes, ex quavis causa publice vel occulta, quovis ingenio vel colore ; necnon schis- maticos et eos qui se a nostra et Romani pontificis pro tempore existentis obedientia pertinaciter subtrahunt vel recedunt.
The Oath require of a Bishop at his Conseeratiofh twcording to the usage of the Church of Borne.
I, N. elected to the Church of N. will, from this time henceforth, be faithful and obedient to the blessed Apostle Peter, and to the holy Roman Church, and to our lord N. Pope N. and to his canonical successors. I will not aid, by advice or
Forma Juramenti.
Ego, N, electuB Ecclesise N> ab hac hord in antea fidelis et obediens ero beato Petro Apostolo, sanctaeque Romanas Eodesiae, et Domino nostro, Domino iV., Papae N. suiflque succeasoribus canonice intrantibua. Non ero in consilio, aut consensu, vel
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OATH OF A BISHOP AT HIS CONSECRATION. XXXIX
consent, or deed, in any injury to them in life or limb ; or to their arrest, or to any violence being in any way offered to them ; or any injuries, under any pretext whatsoever : I will not knowingly re- veal to any one, to their injury, the advice which they shall commit to me by themselves, or their messengers, or by letter. Saving my order, I will assist in retaining and defending the Roman papacy, and the royalties of St. Peter, against every one. I will honourably deal with the Legate of the Apos- tolic See in going and returning; and will assist him in his need. I will take care to preserve, de- fend, increase and advance the rights, honours, pri- vileges, and authority of the holy Roman Church, of our lord the Pope, and his aforesaid successors. Nor will I assist, by counsel, deed, or treaty, in any machinations against our lord himself, or the same Roman Church, which may be evil or prejudicial to
facto, ut vitam perdant aut membnim, sea capiantar mala cap- tdone, aut in eos violeater manus quomodolibet ingerantur ; vel injarise aliquae inferantur, quovis quaesito colore. Consilium vero. quod mihi credituri sunt, per se, aut nuntios suos, seu litteras, ad eorum damnum, me sciente, nemini pandam. Papatum Roma- num, et Regalia sancti Petri, adjutor eis ero ad retinendum, et de- fendendum, salvo meo ordine, contra omnem hominem. Legatum Apostolicae sedis ineundo et redeundo honorifice tractabo, et in suis necessitatibus adjuvabo. Jura, honores, privilegia, et auctoritatem sanctae Romanae Ecclesias, Domini nostri Papae, et successorum praedictorum conservare, defendere, augere, promovere curabo. Neque ero in consilio, vel facto, seu tractatu, in quibus contra ipsum Dominum nostrum vel eamdem Romanam Ecclesiam, aliqua
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Xl INTRODUCTION.
their persons, right, honour, state and power. And if I shall know of any such attempts being treated of, or set on foot, by any persons whatsoever, I will hinder thera to the utmost of my power ; and, as soon as I possibly can, will signify it to the same our lord, or to some other who shall be able to give him information. I will, with all my power, observe, and cause others to observe, the rules of the holy Fathers, the apostolic decrees, ordinances, or dis- positions, provisions, and commands. To the ut* most of my power I will persecute and attack heretics, schismatics, and rebels against the same our lord, or his aforesaid successors. When called to a Synod I will come, unless prevented by some canonical hindrance. Every three ^ years I
Binistra, velprsejudicialiapersonarum, juris, honoris, status, et po- testatis eorum machinentur. Et, si talia a quibuscumque tractari, vel procurari novero, impediam hoc pro posse ; et quanto citius potero, significabo eidem Domino nostro, vel alteri, per quern possit ad ipsius notitiam pervenire. Regidas sanctorum Patnim, decreta, ordinationes sea dispositiones, reservationes, provisiones, et mandata Apostolica, totis viribus observabo, et faciam ab aliis observari. Hsereticos, schismatieos, et rebelles eidem Domino nostro, vel successoribus praedictis, pro posse persequar et impug- nabo. Vocatus ad Synodum veniam, nisi prsepeditus fu^x) ca- nonica prsepeditione. Apostolorum limina singulis trienniis personaliter per me ipsum visitabo ; et Domino nostro, ac sac-
' The term of years varies from three to ten, according to the distance of the Bishop's See from Rome. See the Rubrics follow- ing this oath.
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OATH OF A BISHOP AT HIS CONSECRATION. xli
will, in my own person, visit the thresbhold of the Apostles ; and !• will give to our lord and his sue* cessors aforesaid, an account of my whole pastoral office, and of all things in any way concerning the state of my Church, the discipline of the clergy and people, and the salyation of the souls which are coin- mitted to my trust ; and on the other hand I will humbly receive, and with the utmost diligence obey, the Apostolic commands. But if I shall be detained by lawfiil hindrance, I will fulfil all that is above- mentioned by an appointed messenger, having special charge of this matter, from among my chapter, or some other ecclesiastical dignitary, or person of station ; or, in failure of these, by a priest of the diocese; and in failure of all the clergy, by some other presbyter, secular or regular, of respectable honesty and piety, folly instructed in all things aforesaid. But I will give information concerning
cessoribus prafatis rationem reddam de toto meo pastoral! officio, ac de rebus omnibus ad meae Ecclesise statum, ad cleri et populi disciplinam, animarum denique, quae mese fidei traditae sunt, sa- lutem, quovis modo pertinentibus : et vicissim mandata Aposto- lica bumiliter recipiam, et quam diligentissime exequar. Quod si legitimo impedimento detentus fuero, praefata omnia adimplebo per certum nuntium ad boc speciale mandatum babentem, de gremio mei capituli, aut alium in dignitate Ecclesiastica constitutum, seu alias personatum babentem ; aut, bis mihi deficientibus, per dioe- cesanum sacerdotem ; et clero deficiente omnino, per aliquem alium presbyterum saecularem, vel regularem, spectatse probita- tis et religionis, de supradictis omnibus paene instructum. De bujusmodi autem impedimento docebo per legitimas probationes,
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Xlii INTRODUCTION.
any hindrance of this kind, by lawful proofs to be transmitted by the said messenger io the Cardinal of the holy Roman Church, who presides in the con- gregation of the sacred council.
I will neither sell nor give, nor pawn the posses- sions belonging to my table ; nor will I enfeoff them anew, nor alienate them in any manner, even with the consent of the Chapter of my Church, without the advice of the Roman Pontiff. And if I shall in any ways proceed to alienate them, I am willing in reality to incur the penalties contained in a certain constitution passed upon this subject.
So help me God, and the Holy Gospels of God !
ad Sanctse Romanae Ecclesiae Cardinalem Proponentem in con- gregatione sacri concilii, per supradictum nuntium transmit- tendas.
Possessiones v^ro ad mensam meam pertinentes non ven-* dan), nee donabo, neque impignorabo ; nee de novo infeu- dabo, vel aliquo modo alienabo, etiam eum consensu capituli Ecclesiae meae, inconsulto Romano Pontifice. Et si ad aliquam alienationem devenero, poenas in quadam super hoc edita consti- tutione contentas, eo ipso incurrere volo.
Sic me Deus adjuvet, et haec Sancta Dei Evangelia.
De consecratione Electi in Episcopum, Pontificale Romanum, Antwerp, 1758, pp. 59 — 61.
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EXAMINATION OF A BISHOP AT HIS CONSECRATION, xliii
EMrdcts from the Examination of a Bishop at his Consecration^ according to the custom qf the CJiurch of Rom^e.
Are you willing to reverently receive, teach, and observe the traditions of the orthodox Fathers, and the decretal constitutions of the holy and apostolic See?
Answer. I am willing.
Are you willing in all things to show fidelity, sub- jection, and obedience, according to canonical au- thority, to St. Peter the apostle, to whom God has given the power of binding and loosing, and to his Vicar, our lord, the lord N.^ Pope iVl, and his succes* sors the Roman Pontiffs ?
£XAM£N.
IniefTOgaiio.
Vis traditiones orthodoxorum Patrutn, ao decretales sanctae et apostolicse sedis conatitutiones venerantei suscipere, docere, ac servare ? Res'p, Volo.
InierrogaXvo,
Yis beato Petro Apostolo, cui a Deo data est potestas ligandi atque solvendi, ejusque Vicario Domino nostro, Domino N, Papse N* siiisque successoribus, Romania Pontiiicibus, fidem, 8ubjectionem» et obedientiam, secundum canonicam auctoritatem, per omnia exbibere ? i?e*p. Volo.
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Xliv INTRODUCTION.
Answer. I am willing.
Do you also anathematize every heresy which exalteth itself against this holy Catholic Church ? Answer. I anathematize it.
• ***••
Inierrogaiio. Anathematizas etiam omnem hseresim, extoUentem. se- ad ver- sus banc sanctam Ecclesiam Catholicam ? Resp. Anathematizo.
Pont. Rom. pp. 62 and 64.
Form of reconciling a Convert,
(From " The order of administering the S(wram£ntSj and performing other Ecclesiastical Offices in the English Mission, eMracted from the Roman Ri^ tmlf by command of Paid the Fifih.'' PubliAed by Keating and Brown, 1831. By the auiharity of the Vicars Apostolic, ■f Thomas Smith, Bishop of Bolsena^ Vicar Apos- tolic in the Northern District. 4- Thomas Penswick, Bishop of Europus, Coadjutor. 4- Peter Aug. Baines, Bishop of Siga, V.A., in the
Western District. 4- Thomas Walsh, Bishop of Cambysopolis, V.A., in the Middle District.
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FORM OF RBCOKCILIKG A CONVERT. xIy
+ James Yorke Bramston, Bishop of Usula, V.A.,
in the London District. + Robert Gradwell, Bishop of Ljdda, Coadjutor.
Let the Priest^ sitting before the middle of the altar^ with his back towards it, address the convert kneeling before him, according to the/orm at the end of this Ritual, or in similar words.
Then let the Priest, kneeling before the middle of the aUar, say cdtematdy unth his assistants,
" Come Holy Ghost,** &c. — ^Amen.
F. Send forth Thy Spirit, and they shall be created. R. And Thou shalt renew the face of the earth.
Let us pray. O God, who hast taught the hearts of the faithful, by the light of thy Holy Spirit, grant to us by the same Spirit to have a right judgment, and evermore to rejoice in His comfort, through Christ our Lord.
Afterwards, sitting, mth his head covered, let him re- peat, alternately with his assistants.
Psalm L. (61st.)
" Have mercy upon me, O God, after Thy great goodness,** Ace. — ^Amen.
Then he rises, and, uncovering his head, says.
Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us.
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Xlvi INTRODUCTION.
Our Father which art in heaven. (Secret^,)
And lead us not into temptation,
But deKver us from eyil,
V. Save thy servant {or thy handmaid).
iZ. My God, who hopeth in Thee.
V. Let the enemy have no advantage against kim.
R. Nor the son of wickedness approach to hurt him.
V. Be Thou to him a strong tower.
R. From the face of the enemy.
V. Lord, hear my prayer.
R. And let my cry come unto thee.
V. The Lord be with you.
R. And with thy spirit.
Let us pray; O God, whose property is ever to have mercy and to forgive, receive our humble petition, and let the pitifulness of Thy affection mercifully absolve this Thy servant, who is bound with the sentence of ex- communication. Through Christ our Lord.
After this, let the convert make profession of faith in this manner :
I, N. N. with a firm faith believe and profess all and every one of those things which are contained in that creed, which the holy Roman Church maketh use of. To wit, I believe in one God, the Father
7
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FORM OF RECONCIUNO A CONVERT. xMi
Almighty, [and so on, to the end of the Nicene creed,] Ihe life of the world to come. — Amen.
I most stedfastly admit and embrace Apostolical and Ecclesiastical traditions, and all other observances and constitutions of the same Church.
I also admit the holy Scriptures [Scripture in the original] according to that sense which our holy Mother the Church has held and does hold, to which it belongs to judge of the true sense and interpreta- tion of the Scriptures : neither will I ever take and interpret them [it^ otherwise than according to the unanimous consent of the Fathers.
I also profess that there are truly and properly seven sacraments of the new law, instituted by Jesus Christ, our Lord, and necessary for the salvation of mankind, though not all for every one : To wit, Bap- tism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony : and that they con- fer grace ; and that of these. Baptism, Confirmation, and Order, cannot be reiterated without sacrilege. I also receive and admit the received and approved ceremonies of the Cfl^o/tc Church, used in the solemn administration of the aforesaid sacraments.
I embrace and receive all and every one of the things which have been defined and declared in the holy Council of Trent, concerning Original Sin and Justi^ation.
I profess, likewise, that in the Mass there ts offered to God a true, proper, and propitiatory sacrifice for the Hving and the dead. And that in the most holp
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Xlviii INTRODUCTION.
Sacrament of the Eucharist^ there is trtdt/^ really^ and substaniialfy, the body and Uood^ togeiher with the soul a/nd dimnity of our Lord Jems Christ ; and that there is a coDvergion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood ; which conversion the Catholic Church calls tramubstantiaUon. I also confess, that under either kind alone Christ is received whole and entire, and a true sacrament.
I constantly hold that there is a purgatory^ a&d that the souls therein detained are helped by the suffrages of the faithful.
Likewise that the saints reigning together with Christ are to be honoured and invocated, and that they offer prayers to God for us, and that their rdics are to be had in veneration,
I most firmly assert, that the images of Christy of the Mother of God, ever Virgin, and also of other saints, ought to be had and retained, and that due honour and veneration is to be given them.
I dso affirm that the power of Indtdgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people.
I acknowledge the Holy Catholic, ApostoliCj Bo^ man Church for the Mother and Mistress of all churches : and I promise true obedience to the Bp- shop of Homey successor to St. Peter^ Prince of the Apostles, and Vicar of Jesus Christ.
I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the
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sacred canons, and General Councils, and partieiilarly by the holy Conncil of Trent. And I condemn, reject, and anathematize all things contrary thereto, and all heresies which the Church has condemned, rejected, and anathematized.
I, N, N. do at this present freely profess, and sin- cerely hold this true Catholic fidth, without which no man can be saved: and I promise, {vow, and swear, original] most constantly to retain and pro- fess the same entire and inviokted [and aa far as lies in me, to cause it to be retained and taught, and preached hy my sidjects, and those of whom I have the charge, original] with God's assisjtance, to the end of my life. [So hdp me God, and the holy Gospels, original.]
Then having repeated, " I confess," &c. let the Priest say.
May Almighty God have mercy on thee, and for- giving all thy sins, bring thee to eternal life.
M. Amen.
May the Almighty and merciful Lord grant thee indulgence, absolution, and remission of all thy sins.
jR. Amen.
May our Lord Jesus .Christ absolve thee, and I by his authority absolve thee from the chain of ex- communication into which thou hast fallen, and re- 8t<nre thee to communion and the unity of the faith- fin], and to the holy sacraments of the Church, in
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tUe lisme of the Father + , and of thQ Sob, and t>f the Holy Ghost. R. Amen.
Then is said the hymn^
" We praise thee, O Lord," &e.
Which being finished^ the Pi*iesU standing^ says^
V. Blessed art thou, O Lord, in the firmament of heaven.
M, And praised and glorious for ever. V. The Lord be with you. JR, And with thy spirit.
Let us pray.
Almighty and everlasting God, who hast given to thy servants by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of the Majesty to worship the unity, we beseech thee that in the stedfastness of this faith, we may evermore be defended from all adversities. Through Christ our Lord.
F. The Lord be with you.
jB. And with thy spirit.
V. Let us bless the Lord.
R. Thanks be to God.
The blessing of God Almighty, the Father -f , the
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IBoir, und the Holy Ghost, descend upon yoo^ and remain for ever. R. Amen.
Then let the Priest^ being seated^ address the concert according to the form in the Appenduv ; or in similar words.
Note. — ^The whole of the office is in Latin, with the exception of the creed, which is in £nglish. The words given in italics are so marked in the original.
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ON
THE ROMAN SCHISM.
PART I.
CONTAINING THE TESTIMONY OF THE GENERAL
COUNCILS OF THE FIRST SEVEN CENTURIES
AFTER CHRIST.
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ON
THE ROMAN SCHISM.
PART I.
TESTIMONIES OF THE CIVIL AND ECCLESIASTICAL AU- THORITIES IN ENGLAND TO THE GENERAL COUNCILS OF THE FIRST SEVEN CENTURIES.
Testimony of the Civil Legislaiure to the first Four General Councils.
1 Eliz. c. 1, § 36. Provided always and be it enacted by the authority aforesaid, that such person or per- sons to whom your Highness, your heirs or successors, shall hereafter, by letters patent under the Great Seal of England, give authority to have or to exe- cute any jurisdiction, power or authority spiritual, .or to visit, reform, order or correct any errors, heresies, schismis, abuses, or enormities, by virtue of this act, shall not in any wise have authority or power to order, determine, or adjudge any matter or cause to
B 2
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be heresie, but only such as have heretofore been determined, ordered, or adjudged to be heresie, by the authority of the canonical scriptures, or hy the first four General Councils^ or any of them, or by any other general council wherein the same was declared heresie by the express and plain words of the said canonical scriptures, or such as hereafter shall be ordered, judged, or determined to be heresie, by the high court of Parliament of this realm, with the assent of the clergy in their Convocation. — Gibson's Codex, p. 48.
Testimony of the Ecclesiastical Legislalure to the same.
Canons of ^Ifric, a.d. 970. 33. QfiaJtiim Syrudi erant pro vera fide adversus hgereticos, qui stulte loquebantur de Sacra Trinitate, et Salvatoris huma- nitate; prima fuit Nicsese, prouti antea memoravi- mus, et secunda fuit deinde Constantinopoli e centum quinquaginta episcopis, Sanctis Dei viris ; tertia fuit Ephesi, ubi ducenti episcopi erant, et quarta fuit Chalcedonii, ubi multse centurise episcoporum erant : et hi omnes unanimes fuerunt inter se in constltu- tione quae stabilita fuit Nicsege, et reparaverunt quic- quid de ea violatum fuit. Hse quatuor synodi ob- servandse sunt, prouti quatuor Christi libri in Ecclesia Christi. Multse Synodi deinde congregabantur, sed quatuor illae sunt praecipuae; qiioniam extinxerunt hsereticas illas doctrinas, quas haeretici invenerunt
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hseretice adversus Deum, et ii etiam constituerunt ecclesiasticum ministerium. — Wilkins, Cone. i. 254.
Testimony of the Ecclesiastical Legislature to the first Five General Councils,
Council of Hatfield, a.d. 680. Suscipimus sanctas et universales quingue Synodos beatorum et Deo acceptabilium patrum ; id est qui in Nicea congregati fuerunt trecentomm decern et octo, contra Arium impiissimum, et ejusdem dogmata.
Et in Constantinopoli, centum quinquaginta, contra vesaniam Macedonii et Eudoxii, et eorum dogmata.
Et in Ephesoy prime, ducentorum, contra nequis- simum Nestorium, et ejusdem dogmata.
Et in Calcedone, sexcentorum et triginta, contra Eutychen et Nestorium, et eorum dogmata.
Et iterum in Constantinopoli quinto congregati sunt conciliOy in tempore Justiniani Minoris, contra Theodorum, et Theodoreti et Ibse Epistolas, et eorum dogmata contra Cyrillum. — Wilkins, Cone. i. 52.
Testimony of the Ecclesiastical Legislature to the first Siof General Councils.
Council of Calchuythe, a.d. 785. Prime omnium admonentes, et sancta et inviolata fides Nicaeni con- cilii ab omnibus, qui sacro cultui mancipantur, fide- liter ac firmiter teneatur ; et omni anno in synodalibus conventibus ab episcopis singularium Ecclesiarum
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presbyteri, qui populum erudire debent, de ipsa fide diligentissime examinentur, ita ut apostolicam fidem et universalem sew Synodorum per Spiritum Sanctum probatam, sicut tradita est nobis a Sancta Romana Ecclesia, per omnia confiteantur, teneant, et praedi- cent; et si opportunum venerit, pro ea mori non pertimescant : et quoscunque sancta universalia con- cilia susceperunty suscipiant, et quos ilia damna- i^erunt, eos et corde rejiciant et condemnent^ — ^Wil- kins, Cone. i. 146.
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TABLE OF COUNCILS
ALLOWED OR CLAIMING TO BE GENERAL
IN THB
FIRST SEVEN CENTURIES.
I. Nice, a.d. 325 (a).
The first consisted of 318 Bishops (b) assembled at Nice in Bithynia, at the (command of the emperor Constantino, to decide the genuine and Apostolic Faith of the Church concerning the divinity of the Son, Jesus Christ, which had been assailed by Arius, who denied that he was really Grod. This dispute gave rise to the adoption of the term Homoousion 0/LI00U9I0V, with which the orthodox bishops endea- voured to guard the identity in substance and essence of the Divinity of the Son with that of the Father. The 318 bishops condemned Arius, and set forth a creed which is the foundation of that usually known as the Nicene, though on account of the additions
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which were made to it at the council of Constan- tinople, A.D. 381, it is more correctly styled the Constantinopolitan creed. The historian Theodoret mentions that there were present in the council many who still exercised apostolical gifts, of whom he instances James Bishop of Antioch, who had raised the dead to life. There were also many who, as he says, " bore in their bodies the marks of the Lord Jesus,^ being maimed and scarred with the cruelties they had suffered from heathen persecutors on account of their religion ; and he instances Paul, Bishop of Neocaesarea, who had. had both hands seared with hot irons; others had lost their right eyes ; others had been ham-strung in the right leg : so that he says it was a band of martyrs met toge- ther. Besides the creed, they put forth twenty canons relating to discipline. They also determined the time for keeping Easter, according to the method which has since obtained throughout Christendom. Which subject had previously been, and continued for some time afterwards to be, a fruitful source of dispute.
The following is the creed put forth in this coun- cil:—
We believe in one God the Father, Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, begotten of the Father, only-begotten, that is, of the substance of the Father, God of God, Light of Light, Very God of Very God, begotten not made, being of one
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substance with the Father. By whom all things were made, both which are in heaven and which are in earth. Who for us men and for our salvation came down, and was incarnate, and was made man : he suffered, and rose the third day, ascended into heaven, and will come again to judge the quick and the dead : and in the Holy Ghost. But those who say, there was a time when He was not, and that He was not before He was begotten, and that He was of things which were not, or who say that He was of another subject or substance, or that the Son of Gk)d is subject to conversion and change, such persons the Catholick and Apostolick Church ana- thematizes. (See Eusebius' Life of Constantine, books ii. c. 64 — 73, and iii. c. 5 — 14 ; the Eccles. Hist, of Socrates, i. c. 8. ; Sozomen, i. c. 17 ; and Theodoret, book i. ch. 7 — 10, 12. iv.3.)
SardicOy a.d. 347.
The Roman writers (see Labbe and Cossart, vol. ii. p. 623), have laboured hard to give the authority of a general council to a synod of western bishops, to the number of eighty (see Beveridge's Pandect, ii. 199), who assembled at Sardica in Illyricum, against the Arians, in the year 347. Their apparent motive for this has been that certain canons (of doubtful authenticity), ascribed to this council somewhat favour the Roman claim for supremacy. But the council was never acknowledged in the East as gene-
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ral, nor was it ever contained in that list of general eouncils to which, as appears by the second profes^ sion of feiith in libra diumo Roman. Poniif. published by Gamer the Jesuit, and reprinted lately by the learned Routh {Script Ecdes. Opusc. ii. 501.) the Roman pontiffs were required to profess their ad- herence. The decrees ascribed to it, therefore, even if they could be ^ewn to be genuine (c), are totally irrelevant to the present undertaking. There is reason to 'believe that British bishops were present at this council (d).
Ariminiy a.d. 359.
The title of a General Council is also claimed by the Roman writers (Labbe and Ccflssart, ii. 791), for the council of 400 Western bishops assembled at Arimini in Italy, likewise against the Arians, in the year 359. But it was never so considered by the Church at large, neither in the East nor West, and all its acts have been lost. There is no question that British bishops were present at it (e).
II. Constantinople, a.d. 381.
The second General (f) Council consisted of 150 bishops assembled at Constantinople in the year 381, by the Emperor Theodosius (g), to pass sentence upon Macedonius, who had broached a double heresy^ partly in respect of the Son, whose substance and
7
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divinity he asserted to be similar to that of the Father, denying the identity : and partly in respect of the Holy Ghost, whom he expressly affirmed to be a creature. (Theodoret. Eccles. Hist. ii. c. 6.) This council condemned the Macedonian and some other heresies: revised and enlarged the Nicene creed, (this was the work of Gregory of Nyssa), and passed some canons (h), affecting ^cclesiastical order and discipline, and wrote a synodical .epistle of thanks to the Emperor Theodosius, by whom they had been convened. The creed put forth by this council is the same with that in the English Com- munion Service, excepting the words " and the Son,*' gpeaking of the procession of the Holy Ghost. There are, besides, slight variations (i) in the different copies cited. (Socrates, Hist. Eccles. v. 8 ; Sozomen, vii. 9 ; Labbe and Cossart, ii. 911; Beveridge's Pandect, a. 89 ; Routh, Scr. Eccles. Opusc. ii. 382.)
HI. Ephesus, a.d. 431.
The third Council to which the style and authority of a General Synod has been allowed by the whole Church, is that composed of 200 bishops assembled at Ephesus, by command of the Emperor Theodo- sius (k), in the year 431. The purpose of their meet- ings was to pass sentence upon Nestorius, bishop of Constantinople, who refused to acknowledge the Virgin Mary to be the Mother of God, denying that Christ was God and man in one and the same
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person, by what is called the hypostatics! union; and asserting that the Godhead of the Son merely dwelt in the body of Christ, so that he was com- posed of two persons. The council was convened at the instigation of Cyril, bishop of Alexandria. The only Western bishops present at it, were Arcadius and Projectus, legates £rom the Roman See; John, bishop of Antioch, assembled a synod in opposition to this, which passed censure upon Cyril and those with him, who in their turn pronounced the same upon John and his adherents. By the interposition of the Emperor this breach was subsequently bound up, and the decrees of this council received at Antioch as elsewhere. Besides the condemnation of Nestorius, the synod passed two decrees, one con- cerning the faith, and the other concerning usurped ecclesiastical jurisdiction, by both of which the modern Church of Rome stands openly convicted of schism. (Socrates, Eccles. Hist. vii. 34 ; Evagrius, i. 3 ; Labbe and Cossart, iii. 1.)
Ephems^ a.d. 449.
The style of a general council was assumed by the synod of 128 bishops, who at the command of the Emperor Theodosius assembled at Ephesus in the year 449 : the style of a general council was allowed it by Gregory the Great (l), who is cited by Labbe and Cossart (iii. 1471): and as far as regards the members of which the synod was composed, there being the four Eastern patriarchs present in person.
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and the Western represented by his legates, it has greater claim to be considered general than many of those which have been generally received. But its proceedings having been interrupted by the rude and tumultuous violence of the soldiery and others, the council was broken up, and nothing which it determined has ever been recognized by the Catholic Church. It was convened at the instigation of Dioscorus, patriarch of Alexandria, to obtain a re- versal of the sentence of condemnation passed against the heretic Eutyches, at the council of Constantii nople the preceding year, by flavianus, the patriarch of that See, and thirty other bishops. The Em- peror Theodosius was himself a favourer of Eutyches. Dioscorus interrupted the proceedings with a band of soldiers, and 300 armed monks ; compelled the bishops to pass sentence of condemnation upon Fla^ vianus and others, and committed them to prison- It may serve to show the barbarity of the age to mention, that, upon Flavianus remonstrating, Dios-i corns fell foul of him, and so kicked and bruised him, that he died of the injuries which he then re-i ceived. (Labbe and Cossart, iv. 4, 5.)
IV. Chalcedon, a.d. 451.
The fourth Council to which the style and au- thority of a General Synod has been allowed by the whole Church, is that of 630 bishops convened by the Emperor Marcian, first at Nice, and thence
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transferred to Chalcedony in the year 451. It was assembled at the earnest entreaty of all the orthodox bishops, for the purpose of reversing the nnlawfiil and heretical proceedings at Ephesus, and of obtain-- ing the judgment of the whole Church upon the opinions which had been broached by the monk Eutyches. This individual had fallen into the ex-* actly opposite error to that of Nestorius, which was condemned at the first coimcil of Ephesus. For so fiarfrom allowing our Lord to have had two persons, he denied that he had two natures; maintaining that the human body which he received of the Virgin was not real flesh and blood, but merely the appear- ance of it, so that all his sufferings were in appear- ance also, and not real. (We find Ignatius in the second century contending against a similar error, as appears by his epistle to the Trallians.) The council condemned and deposed Dioscorus for his proceed-^ ings above-mentioned, reversed the acts of the second synod of Ephesus, and confirmed the Catholic faith in the reality of the two natures in the One Person of our Lord. They also passed thirty canons (m) re- lating to ecclesiastical jurisdictibn and discipline in general. They confirmed also the decree of the first synod of Ephesus concerning the faith. (Labbe and Cossart, iv. 1 — 10.)
V. Constantinople II. a.d. 553. The fifth synod, to which the style and authority
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of a General Council has been allowed by the Catho- lic Church, is that of 165 bishops* assembled under the, command of the Emperor Justinian .the youngeiv in the year 653,. at Constantinople; in which certain writings of Ibas, Bishop of Edessa, Theodore, Bishop of Mopsuestia, and of Theodoret, Bishop of Cyrus, (commonly known as " the three chapters,*') which savoured of the Nestorian heresy, were condemned. There were no Western bishops present at it. Vi- gilius, Bishop of Romq, who was in Constantinople at the time, refused to be present,, and ^ent to the emperor a decree contrary to the course which the council was taking. The council, notwithstanding^ persisted, and passed with,anathema, resolutions, con- trary to his descrees. (Barqu. ADnal. Eccles« ad ann. 553.) Vigiliu^t refusing: to subscribe to these reso- lutions, wa4 sent into exile , by the emperor^ and at last consented to give his appi^obation. The Roman writers are hard put to it to vindicate the authority of the Bishop of Rome in this matter; and it is curious to see. the diSkteut and inconsistent grounds of defence adopted by Baronius, Binius, De Marca, and which may be found in Labbe and Cossart, v. 601. 731. I confess it seems to me that they might have spared themselves the trouble, as far as Vigilius is con- cerned. . When it is known that this wretched being procured the uncanonical deposition of his predecessor, Silverius, by bribery to the Roman general Beli^ar^us ; that he procured his own elec- tion to the Pppedom, during the lifetime of his un-
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canonically deposed predecessor, by violence; and secured himself in it hj putting Silverius to death ; impartial persons will agree in thinking that the See of Rome must be considered to have been at this time vacant The account is given in the Breviarium Literati Diaconi, in Labbe and Cossart, v. 775.
VI. Constantinople III. a.d. 680.
The sixth synod to which the name and authority of a General Council has been ascribed by the Catholic Church, is that composed of 289 bishops, assembled under the command of the Emperor Con- Htantine Pogonatus, in the year 680. They met to eondemn a new heresy — a branch of the Eutychian ; by which it was asserted that after the union of the two natures of Christ, there remained but one wiU; hence those who advocated this doctrine were called MonoOidites. In this council Honorius, the de- ceased Bishop of Rome, was condemned of heresy, and his books ordered to be burned (n). — Labbe and Cossart, vi. 587 et seq.
Constantinople^ a.d. 692.
The two last councils having edited no canons, the Emperor Justinian, at the request of the bishops, ordered another General Council to be assembled at Constantinople, in the year 692 ; for the purpose of supplying the deficiencies of the former. The
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assembly, as far as its constitution went, bad more claim to tbe cbaracter of a Greneral Council tban many to which both the title and authority has been ascribed. It consisted of upwards of 200 bishops, among whom were representatives of the Bishop of Rome, the other great patriarchs being all present in person ; and the decrees were signed by all, not omitting the emperor, whose name appears first on the list. The council assumed the style of "the Holy and Universal Synod." But its decrees were not received at Rome, because many of them were contrary to the Roman customs (o).** Thus another proof is afforded that the claim of a synod to the estimation of a General Council (p), depends entirely upon the general or universal reception of its decrees by the Catholic Church ; and that no council is to be accounted general or universal^ whose decrees are not generoBjf or universally received by the Catholic Church. — Labbe and Cossart, vi. 1123—31—86, 1317.
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TABLE OF COUNCILS.
Note (▲), page 7.
Prior to this there had been many councils, but none that claimed to be, or was considered a council of the whole Church. These different councils had, howeyer, put forth canons which were collected and formed into a code, sometimes called apos* tolical, sometimes primitive or ante-Nicene. To some of the canons in this code reference is made in the council of 'Nice and those subsequent to it, as well as by individual writers. See Beveridge*s Codex PrimkivcB EcclesicB Vindicatus.
Note (b), page 7.
The number of bishops is variously stated ; by some 270, by others 318. The general opmion inclines to the latter num* ber. (See Beveridge's Notes on the Council in the second vo- lume of his Pandect.) The Emperor Constantine was present in person. The bishop of Rome, by reason of infirmity, was absent, but sent two presbyters to subscribe in his stead. The Roman writers do not hesitate to assert that these presbyters, together with Hosius, bishop of Cordova, presided in the coun- cil (Labb6 and Cossart, ii. 3.); an assertion destitute of all
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fonndatioD, not one of the Greek historimis making the slightest mention of it. The individnal who opened the proceedings, is said hy So2omen» to have been Ensebios the historian; by Theodoret, to have been Enstathius, patriarch of Andoch; and others have ascribed it to Alexander, the patriarch of Alexan- dria. (See varior* annotU in Reading's edition, Cantab. 1720 ; SoEomen's Hist. p. 38.) Hosius had been employed on a mis- sion to Alexandria, previously to the council, with a view to make peace between Arius and the patriarch, but he was sent on that mission not by the Pope, but by the Emperor, whose letter he conveyed, and who deeply loved and reverenced him. See Eusebiiis, Socrates, and Sozomen.
Note (c), page 10.
There is a carious drcnmstance connected with these canons. When the bishop of Rome, Boniface, tried to usurp over the African churches, by hearing appeals from them, he pleaded these canons as his authority, asserting them to be Nicene. The African bishops, having made inquiries concerning them, re- turned for answer, that.no such canons were passed at Nice, and peremptorily rejected his claim of hearing appeals, alleging that they knew no canon of the Faihers authorizing such a course. Now as the African churches had no less than thirty-six repre- sentatives at the council of Sardica, the fair inference from all this is, that diese canons are spurious. At any rate they were held of no authority. But, even admitting them to be genuine, the utmost they amount to is this, that, in certain cases, Julius, the then bishop of Rome, might order a cause to be re-heard by « greater qrnod ; and this power was given, not as of right, but for convenience, out of respect to the memory of St. Peter, with an ci ^jc€t, if it seemed good to the council to permit it. The disputed canons are as follow : —
Canon III. — Osius episcopus dixit : . . . . Quod si aliquis episcoporum judicatus fuerit in aliqua causai ct pntat se bonam causam habere ut iterum concilium renovetur ; si vobis placet,
c 2
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iancti Petri Apostoli memoriam honoremus, ut scribatur ab his qui causam examinarunt, Julio Romano episcopo ; et si judicayerit renovandum esse judicium, renovetur, et det judices. Si autem probaverit talem causam esse, ut non refiicentur ea quae acta sunt ; quae decreverit, confinnata erunt. Si hoc omnibus placet ? Synodus respondit, Placet*
Canon IV. — Gaudentius episcopus dixit: Addendum, si placet huic sententisB, quam plenam sanctitate protulisti ; ut cum ali- quis episcopus depositus fuerit eorum episcoporum judido qui in vicinis locis commorantur, et proclamaverit agendum sibi negotium in urbe Roma ; alter episcopus in ejus cathedra, post appellationem ejus qui videtur esse depositus, omnino non ordi- netur ; nisi causa fuerit in judicio episcopi Romani determinata.
Canon YII (or Y. according to some.) — Osius episcopus dixit : Placuit autem, ut si episcopus accusatus fuerit, et judicaverint congregati episcopi regionis ipsius, et de gradu suo eum dejece- rint : si appeUavedt qui dejectus est, et confugerit ad Episcopum Romans Ecdesiss, et voluerit se audiri : si justum putaverit, ut renovetur judicium, vel discussionis examen, scribere his epis- eopis dignetur, qui in finitima et propinqua provincia sunt, ut ipsi diligenter omnia requirant, et juxta fidem yeritatis definiant. Quod si is qui rogat causam suam iterum audiri dcprecatione sua moverit episcopum Romanum, ut de latere suo presbyterum mittat : erit in potestate episcopi quid velit, et quid ssstimet. Et si decreverit mittendos esse, qui praesentes cum episcopis judicent, habentes ejus auctoritatem, a quo destinati sunt; erit in suo arbitrio, &c.
The texture of the canons (especially of the last) has the stamp of corruption : and when compared with the twelfth canon of An- tioch, which was confirmed by the authority of the fourth general* council, and upon the strength of which St. John Chrysostom was condemned, it will be seen that they give no more authority to the bishop of Rome, than the Emperor had been acknowledged to have six years before, namely, not of dedding causes im his own person, but of ordering them to be re-heard* The dvil magistrate may more reasonably claim firom the genuine canon
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of Andoch the supremacy (if it deserve the name) which con- sists in being able to have a cause re-heard by the bishops, (which, by the way, is all that the articles of Clarendon (8th) ^11 that the 24 Hen. VIII. c. 12, and all that the Reformatio Legum Ecclenasticarum under Henry the Eighth and Edward the Sixth claimed for the king of England), than the bishop of Rome can cite these doubtful, or rather utterly spurious canons of Sardica, as a ground for his monstrous usurpations. The African canon at the synod of Milevi, a.d. 416, before the dis- pute with Boniface and Celestine above referred to, may serve still more clearly to show the utter invalidity of the alleged canons of Sardica. Canon 22. " Let no one who shall think fit to make appeals to parts beyond sea, be received into communion by any one in Africa." (See Johnson's Yade Mecum, ii. 163. Collier's Eccles. Hist. i. 30, &c. Beveridge's Pandect ii. 199. Labbe and Cossart, ii. 1674. Cone. Sardic. Can. 3.)
Note (d), page 10.
Athanasius in his Second Apology against the Arians, and in his Epistle, Ad Solitariam VUam agenttSt cited by Collier.
Note (e), page 10.
Sulpitii Seven, Hist. Sacr. lib. ii. cited by Collier, Eccles. Hist. i. 37.
Note (f), page 10.
Although this council was composed of no more than 150 bishops, though all these bishops were from the East, though neither the bishop of Rome nor any representative of his was present at the council, much less presided at it, (see the notes of Binius in Labbe and Cossart, ii. 968,) yet has it been acknow- ledged by the whole Church as a general council. Nothing can show more indisputably that the claim of a council to the cha-
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racter and authority of an oecumenical one, is not to be deter- mined by the number of bishops, nor of the countries they re- present ; nor by the authority of the president ; but solely by the ex post feuito testimony borne to it by the Church throughout the world, in the reception of its decrees. It is not irrelevant to the present purpose to observe that when in the following year the bishop of Rome desired to have a general council assembled at Rome, (conciUum generale RomcB celebrandum indixitf) and by letters transmitted through the Emperor, invited the oriental bishops to attend, they civilly declined the invitation, and instead of attending, re-assembled at Constantinople, and sent him a sy nodical letter, in which they give him information of what had been done by them in the preceding year. (See Labbe and Cossart, ii. 1013 and 960.) Thus a synod convened by the bishop of Rome, and intended by him to be general, fell to the ground and is made no account of ; while one at which he had not even a representative, and of the acts of which he appears to have had no oj£cial information till a jear after it had taken place, was acknowledged by him as general, and has ever been so esteemed throughout the whole Church. It is a pity, for the present claims of the bishop of Rome, that Damasus did not ex- communicate the eastern bishops for their independence, instead of confirming the decree of their council.
Note (g), page 10.
So Socrates mentions in his Ecclesiastical History, v. 8. After these things the Emperor, without any delay, convokes a council of the bishops of his own faith. Sozomen repeats the same account (vii. 7*)> ^'^ Theodoret (v. 7.), nor do any of these make the slightest allusion to any interference of the bishop' of Rome: and what is still more remarkable, in the synodical epistle of the council to Theodosius, they ascribe the whole merit of convoking the council to him, wittout the sli^test allusion to the bishop of Rome. (Labbe and Cossart, n. 974.) And yet the Roman writers do not scruple to say that it was assembled
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NOTES TO THE TABLE OP COUNCILS. 23
"auctarUaie Damasi pap^B and Theodomseniorisfavare" (Labb6 and Cossarty ii. 965.) Whereas the utmost that Damasns had to do vrith it was that he joined with the bishops at the synod of Aqnileia, in requesting the Emperors Gratiany Yalentiniany and Theodosius to put a check upon some heresies. Compare the letter of the Aquileian S3mod, Labbe and Cossart, ii. 993, with the allusion to it by the bishops at Constantinople in their letter to Damasus and the other Western bishops, as given in Theo- doret, y. 9.
Note (h), page 11.
Strange as it may appear, the Roman writers who belieye the bishops at this council to have been inspired by the Holy Ghost, in their exposition of the creed, and their condemnation of heresies, suppose that He had deserted them, when at the self-same time and place, these self-same men enacted certain canons, which accordingly were not received by the Church of Home. This is, indeed, to play fast and loose with inspiration. At the same time, to do them justice, they honestly admit that the chief cause of the rejection: was the honour which in one of these canons was given to the bishop of Constantinople. (Labb6 and Cossart, ii. 918.) And yet in the fifth canon of the fourth Lateran, which they receivei as general and inspired, this honour to the See of Constantinople, which they before held sufficient to invalidate all the canons of Constantinople, is acknowledged, received, and confirmed. Out of such contradictions and ab- surdities have the Romans to extricate themselves in their vain attenq>t to make the leoordM of the Church square with the new and heretical position which they have advanced*
Note (i), page 11.
The copy cited by Jeremy, patriarch of Constantinople, a.d. lS76f omits the word, ** Lord and giyer of life,** in the article concerning the Holy Ghost. Likewise the words, ** God of God,"
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24 NOTES TO THE TABLE OF COUNCILS.
in the article concerning the Son, are not to be found in many copies. ** Light of Light" is also wanting in some. Routh, Script. Ecdes. Opusc. ii. 454.
Note (k), page 11.
So Socrates expressly asserts (Hist. vii. 34); and Evagrius (Hist. i. S). The Roman writers, however, state it to have been by the authority of the bishop of Rome (Labbe and Cossart, iii. 1241). There is nothing in his letter to the synod (ibid, iii. 614), to warrant the assertion.
Note (l), page 12. Gregory (Lib. vi. Ep. 31. Ind. 15).
Note (m), paoe 14.
These canons were passed on the twelfth day of the council ; the first twenty-seven in the presence and with the approbation of the Roman legates, the three last by the other bishops, after the Roman legates had left the assembly. On the following day the Roman legates remonstrated against this proceeding, and appealed to the Judges whom the Emperor had appointed as moderators of the synod, alleging that fraud and force had been used in obtaining subscriptions to them. This was denied by the bishops who had subscribed them, and in the full synod these canons were confirmed, under remonstrance from the two Roman legates. For the reason oi the objection of the Roman legates, and the force of it, see the note on the canon itself. Labb^ and Cossart, iv. 791 — 819.
Note (n), page 16.
The express ratification of this sentence, which was required of the Roman Pontiffs on their appointment, as appears from the
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NOTES TO THE TABLE OF COUNCILS. 25
Liber Diurnus, published by Gamer the Jesuit, is worthy of notice. It is as follows, speaking of the Fathers in the sixth council, " Autores vero novi hseretici dogmatis Sergium, Pyr- rhum, Paulum, et Petrum, Constantinopolitanos, una cumHonoriOf qui pravis eorum assertionibus fomentum impendit ; pariterque
et Theodorum cum omnibus hsereticis scriptis atque
sequacibus nexu perpetua anathematit devinxerunt. • . . Prop- terea quosquos vel quaeque sancta sex universalia Concilia abjece- runt, simili etiam nos condemnaliane percellimus anathematis.** Reprinted from Gamer's edition, Paris, 1680 ; by Routh, Script. Ecdes. Opusc. ii. 601—509.
Note (o), page 17.
Thus the second canon confirms the canon of Cyprian, directing the rebaptization of heretics; it also receives the eighty-five canons of the ante-Nicenecode, called '' of the apostles ;" whereas Rome, for reasons better known to herself, only receives fifty of them : this canon also, while ratifying the Oriental synods, omits to mention the Western (except Carthage). The 13th is against the Roman custom which forbade presbyters and deacons, to retain their wives. The 36th sets the See of Constantinople an a par with that of Rome. The 55th condemns, on pain of deposition and suspension from communion^ the Roman ciutom of fasting on Saturday.
Note (p), page 17-
This Council, by reason of its being assembled to make good the omission of the fifth and sixth, is called by some the Qum- Sextine : by others the Trullan, from Trallo, the name given to the building in which it assembled. By some it is called the Sixth General Council ; considered as a continuation of the Sixth.
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26
I. COUNCIL OF NICE,
A.D. 315.
Canon IV. — {Against the Usurpation of the Bishop of Rome.)
It is most fitting that a bishop be appointed by all the bishops in the province. But if this be diffi- cult, by reason of any urgent necessity, or through the length of the way, three must by all means meet together, and when those who are absent have agreed in their votes, and signified the same by letters, then let the ordination take place. But in every province the ratification of what is done, must be allowed to the metropolitan.
Kdviav ^. ^'EiirlaKOTcov vpotrfiicei fAokitrra fikv hiro iravTiav twv ky rn Iwapxfg' KaOttrrairOau el ^e ^v(r)(£p€s «*»? ro toiovto^ ri Sia Karc- neiyovaay dvayiciyi', fj Bta fifjKOQ oBov' «{ AirayroQ TpeiQ iiri to ovro (Hfyayofiivovc, avfiylnffjuoy yivo/icVoiv Kol r&y airovTiay KaX tn/yri' Qefiiywy Bui ypa/i/iarwv, Tore rrly xeiporovioy irouiadai, to Bi KvpOQ Twy yiyofuytay BlSoaOai Kaff licdoTi^v inap)(fay Tf fxriTpo-' •koXLtt^. — Cone. ii. 29.
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NICE. 27
Canon VI. — {Against the Umrpation of the Bishop (^Borne.)
Let the ancient customs prevail, which are in Egypt, Libya, and Pentapolis; that the Bishop of Alexandria have authority over all, since this is cus- tomary also to the Bishop of Rome. In like nmnner also as regards Antioch, and in all the other pro- vinces, let the churches preserve their dignity. This is altogether certain, that if any one become a bishop without the consent of the Metropolitan, the great synod has determined that he ought not to be a bishop.
Ta &pxa7a cOiy Kparelrbf, ra kv Aiyvwrf Kal Aifivfi icai HeyrawdXei, Hart rbv ^ AKs^viptiq,^ kvlaKoirov vavriav i\€iv rilv k^fivoiaVf eweiBi^ Kal r^ tv lP6ffiy iiriffKow^ rovro (HfytfOic iartv, 'OfwliifC ii Kol Kara ri^v *Atnri6x^iar, koI iv rale HXkaig lirapxCatc ra npeafiela ir^ZivQai ra7c €Kkktifflaic» Ka66Xov it vpdiriXoy iKtivo, &ri ei rie x^P^^ y vw/iiyc rov fiTfrpowoXlrov yivoiro kiriaKoiroQ^ ror roiQvror ii avvoiot h fuydXii &pwt fiij hip eJvai lirlffKonov, K, u X.— Cone. ii. B2.
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28 NICE.
From Gelasius's History of the Nicene Council, Booku. Chap. 32.
{Against t/ie constrained Cdibacy of the Clergy.)
They wrote a decree therefore eoncemiDg its not being right that those of the priesthood, whether bishops or presbyters, or deacons, or subdeacons, or any one of the priestly list, should sleep with the wives which they had married while they were laymen. These things being thus fashion- ed, the divine Paphnutius, standing in the midst of the crowd of bishops, cried with a loud voice, and said, '^ Do not make the yoke of the priest* hood grievous ; for it says, ' marriage is honourable in all, and the bed undefiled.' Take heed, lest by
"Eypa^ov olv irepi tov fij^ ^elv tovq UpiafiiyovCf cire liritrKoiroi, tire TrpeaflvTEpot^ eerc BiaKoyoi, circ vro^iaKovoi, eire ri£ tov Icpa- TiKov KaraXoyoVf ffvyKaOeoSiiy raii ya/icralc, &c €ri XaUol orrcc iiydyovTO, rovrtay ovrw BiarvirovfUywy^ dyatrrai iy fiiir^ tov oxXov Twy kirtirKoniay 6 6cTo£ TLcu^yovriOQ, /ieyaX|7 ry ^y^ €fi6fiiref Xiywy* fjL^ (iapvvBre roy (vyoy r&y Uptafuywy rlfiioc yap, frjaly, 6 ydfwc ly tratri, koX fi Koirri afiLayroQ, fifj rf vwtpfioX^ rfig dxpifitiac rfiy
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NICE. 29
an excess of severity ye rather injure the church ; for it says, all men cannot endure the denial of all the affections. No one, I think, will be preserved in chastity, when men are deprived of their own wives. But I consider a man's intercourse with his lawful wife to be excellent chastity ; and that she cannot be separated whom God has joined, and whom the man, when a reader, or singer, or layman, has once married. And these things the great Paphnutius spake, though he was himself unmarried, having been brought up in a monastery from his childhood. Wherefore the whole assembly of bishops being persuaded by the man's advice, ceased from that question, and left it to the judgment of all, who were so disposed, by mutual consent to abstain from their own wives.
€KK\fialay fiaWov irpofffiXdyf/riTE* oh yap, ^rjffl, irdyrcLC Bvyaerdai fjkipiiy TfiQ dwaddas Trfv AaKtiaty. ov^el^, wc olfiat, ^vXa^^O^o'crac ey rjf truHJipotn/y^f rfJQ kicd(rrov ya/icr^c rov dy^po^ trrepovfjLiyov, trwi^po<rvyriy Be KoXf^y Kal r^c yofilfjLOv ya/icrijlc EKaarov rijy trvyi" Xevaiy Xiyto' ^ij firiy diro(evyvvaOai ravrriv f\y 6 Beoq cfeufe, koX fjv &TraJi, di'ayvwoTiyc, vf'ctXriycj 3 XaVicoc &y i^yaytTO' koX ravra tktyey 6 fiiyeiQ Hcu^yovrta^ dyreipoe uy ya/iov, Bid ro yriTi6$€y ey dtncrinipioie dyurpi^oBai ahrSy. Bid mtirBel^ 6 was T&y hri^6irtay frvWoyoQ rjf rov dyBpog avfifiovXlg,, dirtaiyritTt iripl rov irirfi/iaroi TWTov'f r§ yydffjLri Karakfiyf/ayreQ ruty (iovXo/JLiytay Kard trvfupwvlay dirixj£ef6ai r% lB(ac yafierfjC' — Cone. ii. 246. 248.
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30 CONSTANTINOPLE I.
II. Council op Constantinople I. a.d. 381.
Canon II. — {Against the Usurpations of the Bishop of Rome.)
Let not the bishops go out of their diocese (patriarchate), to churches beyond their bounds, nor cause a confusion of Churches; but, according to the canons, let the Bishop of Alexandria order the affairs in Egypt only ; and the bishops of the East the East only; saving the dignity to the Church of Antioch, expressed in the canons of Nice, &c.
Let not the bishops go out of the diocese for ordi- nation, or any other ecclesiastical offices, unless they are summoned; but, observing the above-written canon concerning dioceses, it is clear, that the synod of each province will manage the affairs of the pro- vince according to the decrees of Nice.
Tovg virkp ^toiicriaiy iimrKoirovQf raic vvepoploic eKKXriiriaig fii^ iiriivcu, firi^e avy\hiv rd^ kKKkrialaQ' c£XXd jcard tovq icavovac, Toy /xcv * AktlfiLvZptlaQ eTtlaKonov rd kv Alyvirr^ fwvov oiicoyofieTy. TOVQ 5c T^c avaroX$c evurKoirovQ r^y dyaroKijy fioyriy ^loiKtiv, (j^vXaiTOfuywy riSy iy Toi{ Kaydai toIq Kard 'Sucaiay vpta^tLiav rp Ayrioyi^ay kKKKritriq,^ jc. r. X,
'AicX^rowc ^k kvnTKoirovQ vvkp SioUiiffiy /i^ kvifialyeiy kiri x^'fo* roWaic, ^ Tiiny 6XKaig olKoyofxiaiQ eicJcXiyo'iaoTucalc. i^vXarrofiiyov de Tov trpoyeypafAfiiyov Trepl ruy hoiKriaiiay Kayoyoc, eyBtiXxty wg rd Ka& kKaoTiiy kirapj(lay >) t^q eirap^laQ avyo^OQ ^touciiaeif Kard rd ky Ntico/^ wpiafiiyaf k. r. X. — Cone. ii. 947.
7
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^^
CONSTANTINOPLE I. 31
Canon III. — (Against the daim of the Bishop of Borne, as Successor to St. Peter.)
Let the Bishop of Constantinople have rank, next after the Bishop of Rome, for Constantinople is new Borne.
Kdvoiv y'. Tov fiirroi K^vffravriyovirdXetoQ iirltrKoirov txttv rd vpeirfitia tjIq TtfjLfic fierd Toy r% "P&fiffc ivlffKOiroyf iid rd flrat ahrr^y yiay 'FuifjLJiy. — Cone. ii. 947*
Canon VL^Against the Intrusion of the Boman Biskyps &nd Clergy into the English Dioceses.)
.... By heretics we mean both those who have formerly been declared so by the church, and those who have since been anathematized by us ; and, in addition to these, those who, while they pretend to confess to sound faith, have separated themselves and made congregations contrary to our canonical bishops ....
Kdvwv c'* — A[f)£ri*:ot;c Ik XiyofJieyf tovq re irdXai TfJQ iKKXritriag diro" KrjpvxPiyraif Koi rovg /lerd ravra v0* ijfJiCJy dyadifiariadivras* Trpoc ^e TOVTOiQ icdi tovq r^v wl(my fiey r^v lyifi TrpoawoiovfJiivovQ ofioXoyeiVf dvoa\iffdiyTaQ Zt Kal dyriervydyoyTag toIq KayoyiKolg ilfjL&y iiriaK67roiQ, k. r. X. — Cone. ii. 950.
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32 CONSTANTINOPLE I.
From the Synodical Epistle of the Bishops at Constantinople to the Western Bishops assembled at Rome.
(Against the Claim of the Church of Bx>me to he con- sidered the Mother qfdU Chu/rches.)
** We acknowledge the most venerable Cyril, most beloved of God, to be Bishop of the Church of Jeru- salem, which is the mother of all churches."
.... r^c ^c ye firirpoQ dvairwv r&v EKKkritnSiv r^c ^y 'ItpoaoXv- fiotc Tov aiBetrifiwraroy ical OeofjuXiffrarov KvpiXXov liriffKOTrov elyai yvwpi^ofjL€v, — Cone. ii. 966.
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EFHESUS. 33
III. COUNCIL OF EPHESUS,
A.D. 438.
Action 6. — Decree of the Synod concerning THE Faith.
{Against the Creed ^ Pope Pius.)
The Holy Synod determined that it should not be lawful for any one to set forth, Tnrite, or compose any other creed than that which was determined by the holy Fathers who assembled at Nice in the Holy Ghost ; and that if any shall dare to compose any other creed, or adduce or present it to those who are willing to be converted to the knowledge of the truth, either from heathenism or Judaism, or any heresy whatsoever ; such persons, if bishops, shall be deprived of their episcopal office, if clergy, of the clerical, &c.
CPA^IS t. "Opoc rffs trvvoZov wcpi r^c ir/oT£«c. .... Hpiaev 4 hyla trvvo^OQ kripay irltmv firi^eyl e^elvai wpoffi^ipeiy, ijyovy trvyypd^tiy^ 5 ovynBiyai napd r^v bpiuBtitray napa rdy Ay/wv iraripwy rwy kv rp Nticaiwy avytXQoyrtay aity &.yi^ wevfiaTi* rovQ ^£ roXfiutprai rj avyridiyai muny kripay tfyovy vpoKOfili^eiy, ri irpoo'^peiK rote kdiXovtriy kiri(rrpi(lfEiy ci£ kmyyunrty Tfjs iikriOeiaQ, rj c( kWriyiarfiov, fj e£ lov^diafioVf fj c$ atpeVeaic oiao*- BriTTorovy' rovroic, el fiky elev cttiVjcottoc tj icXripiKoit aXXoTpiovs elyai rove kintTKOirovQ ttjs kTntrKOTrrJQ koi Tovg KXifpixovQ rov kXripoVf K, r. X. — Cone. iii. 689.
D
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34 BPHBSOB.
Action 7. — Decree of the Synod, oommonlt
CALLED 1-HE ElOHTH CaKOK.
(Against the Usurpations of ti^ Bishop <f BMie.)
Our fellow Bishop Rheginus, beloved of God, and the bishops of the provmce of Cyprus, who are with him, Zeno and Evagrius, beloved of God, have de- clared a transaction which innovates against the ecclesiastical rules and canons of the holy Fathers, and which touches the liberty of all. Wherefore, since common disorders require a more effectual remedy, as being productive of greater injury, and especially since there is no ancient custom alleged for the Bishop of Antioch ordaining in Cyprus, as
Updy/JM ira/MK nmc mXgitrtavrucovg Btfrfioug^ Kal rovg cavorac riav hyltav variptav icatvoriffiaufuvoyy kcu riig wavrtav iXevdtplas iLWTOfuyoyf rpoa^yyetkEy 6 OeofiXIfrraroQ 9vyewi<rKOWO£ 'Pi|ytyoc» Kal oi avv ahr^ deoi^iXitrraroi liriaKoiroi r^c Kvirpiioy eirap^lact Ziiviav Kal £{raypcoc- ^^^v kntiZvl to. Koiya wc^ fiiliovoQ ^eirai rfJQ OepaTTtiact c^c Koi fitiZova r^v pKd^v ^poyra^ Kal fidXiora el firfit iQoQ dpxaiiov -^apuKoKoiSfimVi Aort roy *^irltrKoiroy rfjc
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EPHE8U8. 35
these pious men, who have had access to the Holy Synod, have diown both by books and word of mouth, the prelates of the churches in Cyprus shall have the right, uninjured and inviolate, according to the canons of the sacred Fathers, and the ancient customs, themselves to confer orders upon the pious bishops ; and the same shall be observed in all other dioceses (patriarchates) and provinces whatsoever*: So that none of the bishops, beloved of God, take another province, which has not been formerly and from the beginning subject to him. But if any one has taken another, and by force has placed it under his control, he shall restore it ; that the canons of the Fathers be not transgressed, nor the pride of worldly power be introduced under the cloak of the priest- hood, nor we by degrees come to lose that liberty
'Ayruoxeiitv ir6Xeuts iy Ktnrp^ vouiaBai xeiporoylagf icaOa ^ta r&y \ifiiX\My Kal rHy oUeliay ^yHy MBaiay ol ihXa^iaraTOi &yBpeCf 01 rriy irpdvoloy rpf hyug, evyoZif 7roiti<rdfuyoi, e^vffi ro dyewjipia- OToy Koi dplatrroy ol r&y hyiwy kKKXiiOiHy rQy Kord r^v Kvirpoy Trpoeer&TeCf i^ard rove KaySrac rtiy h^liay iraripiay koI njf dpxcuay avrffi€tay, it kavr&y rd^ xtiporoylcLC T&r thXafitorunay ert<nc6riay wounffuyoi, ro ^i aifro xal iiri rtHy 6iXX»v ^lOvdiiTEtay Kal rwy kvay~ rax&v eirapxuiy ircLpa^vkay&iiviraC Atrri firidiya rmy OeofiXetrrd' rmr kwurmr^y iitapxlay Iripay^ ovk ohop AwtiSey Kol H d^xvc vw6 ri^y ahrov^ ^yovy rQv wpo ainrov, X^*P^ KaraXafifidytiy' dXX ii Koi ric KoriXnfie^ koX hf* kawf wevoinrai ^aadfityoc^ ravrop dwoSMyaif ira ^ rtir iraripkfy ol tutv^ei* frapafiaiywyraiy fiti^i iy Upowpylae 9rpo«p)^|Miri kiflvaiae rv^oe icofrfwcfig wapturivfirai, fifl^e XaB^fuy r^y IKivBeplav Kard fiucpoy dwo\ieayr€Cf fiv 4a<'>'
d2
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36 EPHESUS.
•
wherewith our Lord Jesus Christ, the deKverer of all men, has endowed us by His own blood. It seemed good, therefore, to the holy and general synod, that the proper rights of each province, which have before time from the beginning, by ancient custom, belonged to it, be preserved to it pure and inviolate.
iltapiiffaTO Tf iBlf aXfiari 6 Kvpio^ fifiQy 'Iiyv^ovc XfuoTOC, 6 rdvTuty dvBpwiTbtv ekevOepuyHic. "E&jJc toLvvv rjf Ay/9 leac oiKovfuvix^ mtydhiff^ au'CtoBat, EKcifTrg eirap^ig. xaBapd Koi dfilatrra rd airr^ irpo(r6vTa BUaia !{ dpxne AyufOev^ Kara ro iroXai Kparfiaav €0oc, If. T. X. — Cone. iii. 802.
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CHALCEDON. 37
IV. COUNCIL OF CHALCEDON,
A.D. 451.
Action 5. — Decree concerning the Faith.
{Against the Creed of Pope Pius.) This is a repetition of the decree of the first Council of Ephesus, given above, page 33.
action 15. Canon I. — We have thought it right that those canons should be observed which have been set forth by the holy FaiherSy in every synod, up to this time.
Kavwv a, Tovf vapd TtHv hyitav varipufv Kaff kKatmriv avyohov &j(pi rov rvv €KT£divTaQ KuyovaQ Kpartlv khiKaiwaafitv, — Cone. iv. 755.
Ancyra.
The canons of this council contain nothing relating to the object of this work.
NeoccBsarea.
Canon I. — {Against the Marriage of Clergy after
they are in orders.)
If a presbyter marry, let him be degraded. But if he commit fornication or adultery, let him be, thrust out altogether, and brought to repentance.
l^av^v a, • WpttrfivTipoQ lay yvfJij r>;c rajcoic ahroy fieTaTiditrdai' eay Si iropvEvtrp v f'OtXEViryf i^iadiiirBai avroy riXtoy, k'al ayeoBat aWov tig ixiTCLvoiay. — Cone. i. 1479.
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38 CHALCEDON.
Gangra.
Canon IW.— {Against the Decrees of the Second
Council of Laieran.)
If any one shall contend against a married presbyter, that it is not fitting to communicate in the oblation when he celebrates the holy offices, let him be accursed.
}Lavit>y ^. E*l nc BiaKplvoiTO wapd 7rp£<T/3vrepov yeyafirfKorog, lac fir^ XP^" vat Xeirovpyiiaayrog ahrov irpotrf^q,Q fierdKajJilidyeiv, dvadifxa l<rrai, — Cone. ii. 419.
Antioch.
Canon XII. — (Against A^p^ak to Home.) If any presbyter or deacon, being deposed by hi9 own bishop, or a bishop being deposed by the synod, shall dare to trouble the emperor's ears, it is rjght that he be referred to a greater synod of bishops, and set forth before more bishops that which he thinks appertains to justice, and await their exami- nation and judgment. But if, despising these, he trouble the emperor, let him be judged unworthy of pardon, nor let him have room for defence nor hope for future restitution.
Kaviity ifit. £( nc ^1^0 Tov Ihiov ImffKonov Kadaipedfle irpea/ivTEpos, ri ^laicovoc, ^ Kal 'EwlffKoiroc vtto crvvodov, ivo')(\fiffai Tokfiria^iE rac patriXiiac &*coac» ^cov em fielZova k'in(yK6inov crvvoBoy TpiiTEtrQai, Koi h yofJil^ei S'lKaia ^x^'-^f wpo(raya(j>ipEiy irXdocrty iwitriconoig, Kal r^y alriay iiiraffly re Kal eirUpKny eKBixEtrdai' «i Be Tovrtay oXiytapytrac, ivo^iftreuy r«j> j3a(yiX£«, koX tovtov firihfiiaQ crvyyvwfxtic a^iovirQai, lif^Bje x^pav diroXjoylag &x^tv, fxri^e eXiri&i dTroKaratrraaetac irpoff' BoK^v, — Cone. ii. 568.
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CHALCSDON. 39
Canon XXIL — {Affoinst the Intrusion qf the Raman Bishops into the British dioceses.)
Let not a bishop go into another city or district not pertaining to him, to ordain any one, or to ap- point any presbyters or deacons to places subject to another bishop, unless with the consent of the pro- per bishop of the district. If any one dare to do otherwise, let the ordination be invalid, and himself be punished by the synod.
Kavitv Kp. ^ILvlcricoiroy /i^ kvi^alvtiv dXXoTpt^ v6Kei rf fiij viroicei/JLiyji chr^y fiTjEe X^P9- ^9 ahr^ fxil Siafftepovtrri evl xti^oroviq. riyoc, firj^E KaBiOT^y vpEff/ivTipovG fj ^laKdyovQ, «lc tovovc hipf ImcrKdir^ viroK€ifiiyovc9 ct fir^ &pa fiera yviffitic rov olKeiov ri|c X^P^'^C cirt^- comov. ec ^e ToXfiijaeUv nc rotovTO dtvpoy elpai r^K 'XJEApodtffiaVf Kal avToy iiririfLlas viro t^q avyd^v rvyxavctv.— Conc. ii. 572.
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40 CHAtX)EDOK.
LaodiccBQ,
Canon XXXV. — (Against the Invocation of Angds.)
It does not behove Christians to leave the Church of God, and go and invoke angels, and make assem- blies : which things are forbidden. If, therefore, any one be detected idling in their secret idolatry, let him be accursed, because he has forsaken our Lord Jesus Christ, the Son of God, and gone to idolatry.
Kaywv \t\
"On oh Sti XpiffTiavoifc cyicaraXciirciv ri^v eKKXtjaiay tov Qeovf Kal diriirai, Kol dyyiXovQ oyofid^eiyf icai avydiei^ irouiy' airep dtrriydpiVTai. E« tiq ovy EVpeOj Tavrjj rj KeKpvfifiiyri eiBfoKoXtt" Tpeiq. axoXdiuy, catw dydQifia^ Hn lyKariXtire roy Kvpiey fjfivw 'lif^ovy XpuTToyj roy vloy tov Geov, icai eliojiXoXaTptig. vpoailXOey,'-^ Cone. i. 1504.
Canon XLIX. — {Against Transnistantiation.)
That it is not right to offer bread in Lenty except only on the Sabbath, and Lord's Day.
Kayuiy fid',
"Ort oh Sel rp TetrtrapaKOffr^ dproy trpotn^ipiiy, t\ fxii kv (raftfldr^ Kai Kvpiaxy fjLovov, — Cone. i. 1505.
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chalcedon. '4 1
Canon LIX.
That it is not right that private psalms, or unca* nonical books should be recited in the church, but only the canonical books of the New and Old Tes- tament.
"Ore oh ^ei i^ibfriKovg i//a\/iovc 'Xiyevdai tv tj €KK\ri<rl^ ov^e aKavovurra j3(j3X/a, dSXd fjL6pa ra atyoyiKCi r^c iraci^c 'oi iraXcuoc ^ladiiKris* — Cone. i. 5007.
Canon LX. — {AgaimttJie Roman Canon of Scripture.)
These are the books which ought to be read from the Old Testament ; 1, Genesis ; 2, Exodus from Egypt ; 3, Leviticus ; 4, Numbers ; 5, Deutero- nomy ; 6, Joshua ; 7, Judges and Ruth ; 8, Esther ; 9, Kings, first and second; 10, Kings, third and fourth ; 1 1, Chronicles, first and second ; 12, Ezra, • first and second*; 13, the Book of Psalms, 150; 14, Proverbs of Solomon; 15, Ecclesiastes ; 16, Song of Solomon ; 17, Job ; 18, Twelve Prophets ; 19, Isaiah ; 20, Jeremiah, [and Baruch^ Lamentations^ and Epistles ;] 21, Ezekiel ; 22, Daniel.
"Oo-a ^£7 pifiXla avayiywaKeaOai rijc iraXaiag SiaBijKtig. a\ Ti- yecriQ KOfffiov, j3'. "Eio^o^ if Aiyvirrov, y , Xtv^riKov. ^ , *ApiOfioi, c'. /levTepov6fnov, «?'. *lrjfrov£ Nau^. C, KpiTaL Povd, r[. *Eadrip, &. BamXeiwy, a', jS'. t'. BaaiXeiQy, y\ l\ la, UapaXinrdfieva, a\ /3'. 1/3'. *E(7^pac, a , /3'. iy\ ftlftXog '^aX/iwv, pv'. t5'. Oapoi/iiat loXo- fxwyrog, le. ^^KKXriffiaffrriQ, i<?'/Acr/Lta atrficiTiay. ti^K *Iw/3. iri, Aw- 2tKa Trpo<l>fiTai, id\ 'Hcrafac. k, ^Upsfxlac Kai Bapovx, Oprjyoi Kai iniaroXat. Ka. 'U'CikuiX, k/T. ^nru)X. — Cone. i. 5007.
* i, e, Ezra and Nehemiah.
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42 CHALCEDON.
Chalcepon resumed. Canon IX. — {Against the Roman Supremacy.)
If one clergyman have a matter against another, let him not leave his own bishop and go to the secular courts ; but first let him lay open the cause before his own bishop ; or else, with the consent of the same bishop, before those who shall be chosen by both parties. But, if any one shall do contrary to this, let him be subjected to canonical censure. If any clergyman have a matter against his own bishop, or against another, let it be judged by the synod of the province. But if a bishop or clergy- man have a dispute with the Metropolitan of the province, let him have access either to the Exarch of the Diocese, or to the throne of the Imperial Con- stantinople, and let it be there judged.
oiKeiov eirlcrKOTtov, Kal ivl KoofiiKa Sucaariipta KaTarpexirbr dXAa wpdTEpov Tf^v viroBeffiy yv/ivaferw irapa Tf iBl^ lirttrKov^f fj yovy yvwfip ahrov rov kwiffKOKOVi trap* oTq hy ra dfjuj^ortpa /xipri jiovXeratf TO, rijc Hkyiz (TvyKpoTdaQui. Et hi tlq irapd ravra iroiiiau^ Kavovi- Kciic vTTOKelffOut kiriTiixioiQ, £t hk koX KKripiKOQ 8j(pi vpayfia npoc toy "idioy tTriffKOTToy, fj npoQ erepoy, Trapa rj (rvyoB^ rfjc eirapxiac Siica- ' (iffdaf. El ^£ TrpoQ rby rfjc avr^f evapxiaQ fitiTpOTroXirriy tTciirKO' TTOc ^ k'XiypiKoc dfJujutrfitiTolrif icara\a/Lt/3avcr(i» rj roy cSap^oVrifV hioiKTi ffio)c, fj Toy rrji (iafftXivovarjg KwyvTayTiyoiroXeii)^ dpoyoy, Kal CTT* avT^ hiKa'CiffBtt), — Cone. iv. 759.
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CHALCEDOK. 43
Canon XX VIII. — {Against the Roman Grcfunds for Ecdmastical Precedency.)
We, every where following the decrees of the holy Fathers, and acknowledgiDg the canon which has been just read of the 150 bishops most dear to God, do also ourselves decree and vote the same things concerning the precedency of the most Holy Church of Constantinople, New Rome; for the Fathers, with reason, gave precedency to the throne of Old Rome, because it was the imperial city : and the 150 bishops beloved of God, moved by the same consi- deration, awarded equal precedency to the most holy throne of New Rome, reasonably judging that a
IlaKra^ov roTc riav hyitay Trarepwy opoig tvofieyoif Kal Toy dpriug dyayyiaaBeyra Kaydya rwy py* Oeo^tXfffraritfv iiriaKonufy yyufpiCoy- reg, ra avra koI fj/ieic opl^ofiey koi yltrifi^ofieda irepi rdy trpta^Utay Trig hyuaTCLTfig tKKki^trlag KfayoTayTiyovnoKi.wgf yiag *Pw/xi;c* Kal yap T^ Opoyi^ Tijg vpeff^vripag 'Vwfirig^ ^la to (iaaiXeveiy T^y vokiv hctiyrjy, ol TraTiptg tiKOTdig drroEe^wKatri rd vpeffPela. Kal Tf avTf oK&jTif Kiyovjityoi ol py • BewpiXitrTaTOt liricrKOKOt^ Td "itra 7rpe(rj3eia dweyeifiay Tf rfjg yiag 'Vktixvig kyuardTf dpSyf, tvXoytag Kplyat^reg,
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44 CHALCEDON.
city which is honoured with the government and senate, should enjoy equal rank with the ancient Queen Rome ; and, like her, be magnified in ecclesi- astical matters, having the second place after her : but so that the Metropolitans alone of the Pontic, Asiatic, and Thracian dioceses, and also the bishops among the barbarians in the said dioceses, should be ordained by the aforesaid most holy throne of the Holy Church of Constantinople ; to wit, that each Metropolitan of the said dioceses, with the bishops of the pro- vince, should ordain the bishops of the province, as it is stated in the divine canons ; but that the Me- tropolitans of the said dioceses, as has been said, be ordained by the Archbishop of Constantinople, where there has been an agreement in the election, accord- ing to custom, and a report been made to him.
Trjv l^aaiKElq. Kai avyKkiir^ ri/xij0€icrav noXiv Kai Twy *i(TU}v citto- Xavovtrav irpea^eiufy ry irptajivripijf, f^atriklh *Pw/i»j, Kol kv role €KK\r]ai<iarTiKOigf wc iKdvriVf fieyoKifVEffdai irpdyfjiatrif ^evripcty fi£T EKelvfiy vvapj^ovtrav, koX «JJot£ tovq Tijg UovTiicriQ, Kai r^fi 'Aciav^C, Koi rfjg QpaKiKfjg BioiicriffetoQ /LtijrpoffoXtVac jioyovg, en ^e Kai rovg ky toIq (^ap^apiKoig kvKTKoirovg T&y wpoeiprijjLiycjy BtoiKtf aetoy \eiporoy€i(rdai dno rov irpoeiprjfxiyov ayiwraVov Bpovov rijg KaTot KtoytTTayTiyovTToXiy aynardrrig kKKXtfcrlag, driKa^il hcdfnov firirpoTroXlTOV rwv irpoeiprjfiiytoy dioiKritretoy, fierd rSty rrjg kirapj^iag kTrKncowtoyy ^eiporoyovyrog Tovg rfjg iTrap^iag iirio'iCtJTrovc, KaOiitg rdig Beiotg Kavoai hitiyopevrar y(etpOToyei(rdai Be, KaOiog etpi/rai Tovg fJirfrpowoXiTag rCjy irpoeiprffxiviay BioiKiiffeaty trapd rov Kioy- trrayTiyoirdXeittg dpyitiri^rKdvov^ y}/r}<pi<rfidTtay <rvfJi(l>k>v<ity, Kard to eOog, yeyofiivtoyf Kai irr avroy aVa^epo/Ltcvo)!'.-— Cone. iv. 770.
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CONSTANTINOPLE 11^ III. 45
V. Council of Constantinople, II. A.D. 553. Contains nothing relating to the present purpose.
VI. Council of Constantinople, III.
A,D. 680.
From the 13th Action. — (Against Papal Infalli'
bility.)
.... In addition to these we acknowledge also Honorius, who was formerly Pope of Old Rome, to be among those cast out of the Holy Church of God^ and anathematized, because we find, from his letters to Sergius, that he altogether followed his opinions and confirmed his impious dogmas.
. . . IIpoc TovToiQ Be 0i;ver/3Xi|Ojyvac he 7% kyiac rov Beov Ukkiiffiac KoX ''irvvayadefMTiaBilyai evytihofuv kuX 'Orttputv rav yir6fUvov wmny r^c wpevfivripat 'Pw/xiyc, Bia to tvpffKiyai i^fwtc ^a ruv ytyoiUvtav irap* avrov ypafifiarwv vpo^ Sepyior caret vdrra r^ tKtivQv yy^tf^ji c{ajcoXov64<rai^a, Kal rd ainvv iitrtfi^ KV" pwoavra ^<5y/ittra.— Cone. vi. 943.
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46 CONSTANTINOPLE^ III.
From the 14th Action. — {A Pope's Writings ordered to be burnt.)
The HolySynod said, let the devout deacon George, the keeper of the records of this great and holy church, bring here before us the books which he men- tioned, and other papers relating to the present doctri- nal disturbance, that, when we have examined them, if we find them contrary to orthodoxy, we may order them to be destroyed in a fitting manner. And let the same George deliver the Latin Epistle of Hono- rius, formerly Pope of Rome, which he said he had just found and has in his possession, together with the interpretation of it ; to be read, in order that we may have knowledge of these things. And this Latin Epistle of Honorius was produced ....
*H hyia avvoSog Eliny' ovtnrep c^i/ffc Veutpyioc ^ dtoaeftiararot ii&KOKOc (mX xo-prwjtvXai r^c iyrctifda AyiwrAnyt ficyoXiyc iKKkrifflde Xt(iiWovQf Koi mpa xapria eic ri)v napod^ar Sor/fmrticrlv fepdftewd KiyricriVy cic fJtivov AyaycVitf^ vpoc to ravra StmrKiirroiUrov^ hfi^^ti €( ivavTia rrJQ opdo^o^lac tvpta/jLeVf rf hpfiodliji vrrofiXTjdfiyai di^y- ifffif tviTpi\(/ai, fjy ^e irrl rov vapdyros evpriKwc clire furd -^Qupac e^ccv 6 ahroQ 6€0<r€/3e<rraroc j^pTot^vKai TeutpyioCf 'Peu/xaVic^f^ *Oy(apiov yiyofiiyov nana 'FwfJLi9£ iirurToXJly furd rf^c avnyc ipfui-^ ve/ac IvtBdrw irpoc dydyviMuiy^ vpof ro n)v rovTwy Xafiely i^/iac tiBfitriy. Koi vpoiKOfdtrdri ^ roiavrri *Pw^aucj) 'Oyojpiinf citi- eroXil ....
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CONSTANTINOPLE, III. 47
The Holy Synod exclaimed, after haying examined the books and papers and other compositions pre- sented to us by George .... We find that they all relate to one and the same impiety ; and we direct that they be immediately burned, as profane and hurtful to the souls of men. And they were burned.
'H ay la trvyoSos cTire* rtSy TrpoKOfiioBimay iifiiv irapa Fewpycov
Xc/3eXX«i>v re Kal yfiprSfy^ Ka\ Iripuy avyrayfidrwy ri^K
€i2ifiny Xa/SiWec tyywfup dc /i^av xal ri^y aM^y iiaifieiay ^pec^ Oai* Kal cvyeiSofuy ravra ^ /3c/}if\a Kal }l^vxofS6pa wapa')(p^fm irpbc Teketoy hfayitrfLoy irvpl vapaioB^yeu, ral iKavBriaay* — Cone, vi. 967—971-
FJtoM THE 17th Action. — {A Pope anathema^
tized.)
.... They all exclaimed . . . anathema to the heretic Honorius !
..... ki^fi^fiftay rairec . • • . *Ov(itplff atperucif dyaOifia^ jf. r. X. — Cone. vi. 1010.
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NOTES TO THE CANONS.
NICE. Canon 4, page 26.
The necessity for the Bishop of Rome's confirmation of the appointment had not yet entered the imagination of the Bishops of the Catholic church.
Canon 6, page 27.
There is nothing here to favour the claim of the Bishop of Rome to ecclesiastical jurisdiction in the British Islands, unless it can be shown that he exercised it prior to the Council of Nice. 3ut it is admitted by learned members of the Roman Commu- nion, that, at that time, his jurisdiction extended no further than the lower part of Italy, and the islands of Sicily, Corsica, and Sardinia. See Bingham's Ecclesiastical Antiquities, and the authorities^ there cited, book ix. chap. i. § 9, 10, 11, 12. And even if the exemption of the rest of Europe from his jurisdiction could not be proved, the freedom of the British churches is placed beyond all question, not only by the answers of the British bishops to St. Augustine, that they owed no submission to the Bishop of Rome : but by the conduct of St. Augustine and the other Anglo-Saxon bishops of Roman extraction, who, in a man- ner, excommunicated the British bishops, for their independence, and for the difference of their customs. At the Council of Chalccdon, (See Labbe and Cossart, iv. 811), an attempt was
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NOTES TO THE CANONS : NICE — CONSTANTINOPLE. 49
made on the part of the representative of the Bishop of Rome to suhstitate a spurious edition of this canon, beginning thus, — " The CSiurch of Rome always had the primacy," &c. But the at* tempt was defeated at the time by a copy of the canon belonging to the Ardideacon of Constantinople ; and none of the Grreek codes countenanced it ; so that it has been universally rejected. Even if the reading had been genuine, it would have implied no more than a primacy of rank, which was never denied to the See of the chief city of the Roman Empire.
In the very andent manuscript collection of the canons be- longing to Justel, this disputed canon stands thus, and plainly points out the extent of the Roman jurisdiction, and the equality of authority which all other Metropolitans at that time enjoyed with him.
Deprimatu Eccleside Romanae, vd aliarum civitatum Episcopis, Antiqui moris est ut urbU R<mue Episcopus habeat principal tum^ ut iuhurhkatia loca et omnem provinciam sua sollicitudine guhemet ; quae vero apud .£gyptum sunt, Alexandrise Episcopus omnium habeat sollicitudinem : similiter autem et circa Antio- chiim : et in cateris prov'tnciis privilegia propria serventur MetrO' politams Ecclesiis^" &c. — Bibl. Jur. Can. vet., Paris, 1661, vol. i. p. 284.
History^ page 29.
Compare the wise resolution of the Nicene bishops, with the 3rd and 21st canons of the first Lateran ; and the 6th and 7th of the 2nd Lateran.
CONSTANTINOPLE.
Canon 2, page 30.
It is difficult to conceive bow any laws or canons could more precisely and peremptorily have provided beforehand against the usurpations which afterwards were practised by the Bishop of Rome. Let dny one, after reading these decisions of the Catholic ^hurch, turn to the Roman Council of Lateran, or to the Oath of
E
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50 NOTES TO THE CANONS : CONSTANTINOPLE.
Obedience to Rome, required to be taken by all bishops and metropolitans, as given above ; and then judge how openly and manifestly the Roman Church has departed from the Catholic rules.
Canon 3» page 31.
Here we may see how little ground in antiquity and authority the Bishop of Rome can find for hia claim to universal supremacy by Divine appointment, as the successor of Peter. It was to him, as Bishop of the seat of government, that the Fathers of the Catho- lic Church allowed, not authority, but rank. When Rome ceased to. be the seat of the government of the world, even the honour allowed by the early church fell, as of tighty to the ground. Still, if the Bishop of that See will content himself with asking, out of respect to antiquity, that the same precedence should be allowed to him, as was of old, there can be little doubt, that that request would be readily granted by the Bishops <^ the rest of Christen- dom.
Canon 6, page 31.
By this canon the adherents to the Bishop of Rome in the British dioceses, " who have separated themselves '' from the British churches *'and made congregation contrary to our cano- nical bishops,'* would stand condemned, not of schism only but of heresy, even if they had kept the Catholic faith pure and inviolate. How much more then when they have corrupted that faith with their new and unauthorized additions !
Synodical Epistle^ page 32.
As Theodoret (Hist. v. c^ 9), and Labbe and Cossart (ii. 960), insert this letter among the acts of the second General Council, and modem writers (Bishop Taylor and others) refer to it as such, I have thought it right to give it a place here. But in point of fact it is not, strictly speaking, the act of the same council : but of most of them, (ot vXiitrroi rovnavy Theodoret. v. c. 8.) who re^
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NOTES TO THE CANONS: EPHB8U»— CHALCEDON. 51
assembled at Constentinople the year following that in which the General Council was held.
But, be this as it may, it is a testimony of an important assembly of Christian bishops to the fiilsehood of an assertion* an assent to whiidi is deemed necessary to salvation, and made a term of eommnnion by the Church of Rome.
EPHESUS.
Action 6, PAGE 33. It is clear &om this, that in requiring assent to the Creed of Pope Pius (see Form for receiving a convert, above), as a term of communion, the Church of Rome is schismatically opposing its^ to a decree of the Catholic Church.
Action 7, PAGE 35.
This is conclusive evidence against the Roman usurpations in Britain; seeing that, at the time this council was held, the churches here were, as they had ever been, wholly independent of the Roman jurisdiction ; owning no superior under God but their own Metropolitan. All the power that the Bishop of Rome afterwards, by slow degrees, acquired here, was in direct violation of this decree of the Catholic Church. It is in con- tinued schismatical violation of the Catholic rules that he con- tinues to send Bishops into the British isles.
CHALCEDON.
Canon 1, page 37.
By this canon the sanction and authority of a General Council is given to the twenty-five canons of Ancyra, a.d. 315 ; the fourteen canons of Neocaesarea, held about the same time ; the twenty canons of Gangra, a.d. 340; the twenty-five canons of
e2
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52 NOTES TO THE CANONS : CHALCEDON — NeodBsavea.
Andoch, a.d. 341 ; and the fifty -^nine canons of Laodicaea, A.D. 367 : which, heing added to the twenty canons of the Great Nicene Council, formed the beginning of that code, called by Justellus the Code of the Universal Church, to which the decrees of the General Councils of Constantinople, Ephesus, and Chal- cedon, were afterwards added. This body of canon-law was confirmed by the civil authority of the Roman empire under the Emperor Justinian, who ordered that " the canons edited or cou" firmed by the four general councils, should have the force of law." This code is referred to by the Fathers in their councils, as appears in the 4th Action, where the 5th of Antioch is cited verbatim (Labbe and Cossart, iv. 527) ; and in the 11th Action, where the 16th and I7th canons of Antioch are cited at length (ibid. ibid. 691), as the 95th and 96th, which, if the number of canons of the councils above-named, be added together, they will be found to be.
Neocigsarea.
Canon 1, page 37.
There is no doubt that the rule (article 32), and custom of the Church of England, which permits, not only Presbyters but Bishops also, to marry after they are ordained or consecrated, is a relaxation and departure from the general custom of the Primi- tive Church, and contrary to this canon. But as the Church of England has never made an assent to the sacred canons a term of communion, this argues no inconsistency in her, and as she is content to assert her own liberty, without censuring or excommu- nicating those churches which are content to waive it in this point, she is guilty of no schism, nor breach of charity. The simple question is, whether the power, for edification and not for destruc- tion, which the Lord has given (2 Cor. x. 8.) to the apostles of the Church, to set in order the things that are wanting (Tit. i. 5.), does not warrant the spiritual rulers of any integral portion of the Church of Christ, provincial or national, in dispensing with a rule of discipline, which, though ancient and general ;
1. Was not universally and from the beginning; for, in the
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NOTES TO THE CANONS : CHALCEDON — Gongro. 53
collection of canons made at different timesand plaees prior to the conyersion of Constantine, and known by the name apoBtolical, we have one to this effect, — " If any bishop, priest, or deacon, or any of the sacerdotal list, abstain from marriage and flesh, and wine, not for mortification but out of abhorrence, as having forgotten that all things are very good, and that God made man male and female ; blasphemously reproaching God's workmanship, let him amend, or else be deposed, and cast out of the Church ; and so also a layman." — (Ante-Nicene Code, 5L)
2, Which has no sanction from the Scriptures of the New Tes- tament, where marriage is said to be honourable in all (Heb. xiii. 4.) ; but rather savours of heresies therein condemned (1 Tim. iv. 3.); 3, which is an abridgment of Christian liberty ; 4, which is contrary to the former dispensation ; 5, and which in practice has been found inexpedient, and injurious to the morals both of clergy and people. The Church of Rome, of all others, can least find fault with the exercise of liberty on this point ; for she has expressly asserted the authority of the Church to dispense with the restric- tions in marriage, which have been appointed even by God Him- self, (Council of Trent, session 24, of Matrimony. Canon 3.) and has pronounced anathema upon all who shall gainsay that authority. Much more then, in all reason, may the Church of England, without blame, assert her authority to dispense with a human regulation, which is rather against than according to, the Word of God ; and the hardship and inconvenience of enforcing which are undeniably very great. Observe, there is nothing in this canon tending to separate Presbyters or others from the wives which they had previously to being ordained. But of that more hereafter.
Gangra. Canon 4, page 38.
This canon is diametrically opposed to the 7th of the second Lateran, where it is decreed, ** We command that no one hear the masses of those whom he may know to be married." The Ro- man writers (Labbe and Cossart, ii. 430,) endeavour to evade the
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54 170TES TO THE CANONS : CHALCEDON-*-^»<MK?A.
force of this canon, by alleging that by a mamed Presbyter y£- ya/if^K^c* is meant not one who has a wife, but one who has ever had one. But, 1st, the violence done to the Greek by this has been clearly exposed by the learned Bereridge (Pand. ii. 184,), who cites St. Paul's advice "now to the married I command, let not the wife depart from her husband,*' &c., in which it is clear that the apostle is speaking of those then in a state of marriage, not who had been : the Greek here is the same as that in the canon yeyafirixdin. 2ndly. It is to be observed, that the Eusta- thians, against whom the Council of Gangra was assembled, ob- jected not to a Presbyter who had had a wife, but to one continuing to have one, to whom he had been married when a layman, as is plain from the passage of Socrates's History, Upetrfivripcv yvvauca ty(avTO^y i^v vofi^ \cuk6q uty ^ydyerOf ri^v ehXoyiav koI r^v Koiviayiav if£ fjLvaoQ eKKkiveiv iiccXevf, (ii. c. 43.) ** He commanded them to avoid, as wickedness, the blessing and communion of a Presbyter retaining the wife whom he had lawfully married while a layman." It is clear, therefore, and beyond dispute, that this canon sanctions clergymen retaining their wivee, and anathematizes those who gainsay it. It is clear that all who in the Church of Rome assent to the seventh canon of the second Lateran Council, are anathema- tized by this canon, which has been confirmed by the authority of a general council, which is acknowledged as such by the whole Catholic Church. In aUowing clergymen to retain their wives, this canon did no more than had been done in the very earliest ages of the Church ; for, we find in the Ante-Nicene Code, of which mention has been already made, the following (6th) canon, — " Let not a Bishop, Presbyter, or Deacon, put away his wife, under pre- tence of religion ; if he do, let him be suspended from commu- nion, and deposed if he persist :" and the conduct of the first Nicene Council upon this point we have already seen.
Antioch, Canon 12, pags aS. This canon is chiefly of value, because, when compared with the doubtful canons of Sardica, it proves that those canons, if
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N0TB8 TO THE CANONS: CHALCEDON LoodukBa. 55
genuine, conferred no more power upon the Bishop of Rome than seems here to he admitted to he in the emperor, namely, that of directing a caose to he reheard hy a larger council. This power which is here implied, is expressly asserted in the African Code, canon 104, which is the 19th of the Synod of Mileni, in Numi- dia, A.D. 416, and is as follows: " If any one shall ask of the emperor to have his cause heard hy the puhlic judges, he shall he deprived of his honour (hishopric) ; hut if he ask of the em- peror for the judgment of hishops, this shall he no hindrance to him." — (Lahhe and Cossart, ii. 1542.) But, note, that hy the 15th canon of Antioch, no appeal at all can he had if the provincial hishops are unanimous.
Canon 22, page 39.
This is one of the numerous canons to he found in the ancient Codes, hy which the ministrations of the foreign hishops, in com- munion with Rome, in the English dioceses, are proved to he schismatical and invalid,
Laodic43Ba, Canon ^Bl^ page 40.
This plain testimony of the Fathers of the Primitive Church against the invocation und worshipping of angels, which is de- nounced as idolatry, is tiot to he set aside by all the ingenuity ai the Roman writers. (See their attempts, Labhe and CossarL !•• 1526.) The subtle distinctions of Latria, Dulia, and the rest, had not entered the imagination of Theodoret when he cited this canon as condemning the worshipping of angels, trvvo^os iv Aao- ^fjccc^ r^c ^pvyiac vofi^ K€Kui\yK€ to toIq oyyeXocc irpoffev\€<rdai, (Comm. Coloss. ii. 18.) : nor iilto that of Origen, who expressly says, that men ought not to worship or adore the angels, for that all prayer and supplication, and intercession and thanksgiving, should he made to God alone (Contra Celsum v. § 4.), and that right reason forbids the invocation of Uiem (ibid. ibid. § 5.).
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56 NOTES TO THE CANONS I CHALCEDON — LoodicCBa.
Canon 49, page 40.
I would simply ask whether, if the Roman doctrine of Tran- substantiation and of the Mass had now obtained, any impartial person can suppose that the sacrifice of the holy eucharist, would have been spoken of as it is here.
Canon 60, page 41.
As the Churches of Rome and England are agreed as to the books of the New Testament, there is no need to add the list fur- nished by this, which is the same as that acknowledged by both churches, except that, like most other lists of this date, it omits Revelations. The words '^a/ic^^arucA, Lamentations and Epistles,** are printed in the text in Italics, because it is doubtful whether they ought to be retained. The copy of the canons used by Aristenus has them not (see Beveridge*s Pandect, i. 481.) ; nor that used by Isidore Mercator (see Labbe and Cossart, i. 1521). It is to be observed, that many copies of these canons omit this list alto- gether. As that of Dionysius Exiguus (Labbe and Cossart,. L 1515.); of John of Antioch (Bibl. Jur. Can. Paris, 1661. ii. 600) ; and the Epitome of Symeon (ibid. 731.). It is only of weight to show that, in the opinion of the council (if it be ad- mitted to be genuine), or, at any .rate, in that of the interpolator, none of the books which the Romans have added to the Jewish eanon of the Old Testament were admitted to be eanonical ;. with the slight exception (if it be admitted to be an exception) of the Book of Baruch.
CHALCEDON resumed. • Canon 9, page 42.
This is a very remarkable canon, its genuineness is admitted by all ; it was passed in the presence and with the approbation of the Roman legates ; nor did the Bishop of Rome offer any ob- jection to it, when it was reported to him. As by Exarch of a
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NOTES TO THE CANONS : GUALCEDON. 57
Province is to be understood the Metropolitan^ so by Exarch of the DiocetCf by which term the ancients designated a patriarchate, is to be understood the Patriarchy and so (as Beveridge points out) Justinian understood the regulation which he re*ordained (Novel. 123. c. 22.), directing that the most blessed Patriarch should judge the cause brought by a Bishop or clergyman against a Metropolitan: so Alexius Aristenus interprets it; and the ancient Latin version in Justel's edition, and that of Dionysius Exiguus, appear to have understood it in the same way : pri- mam sedem, et prvmatem dioceseos being the terms in which they express it. Balsamon and Zonaras in like manner understood it of the chief ecclesiastical officer in each patriarchate. That by the throne of the Imperial Constantinople" is to be understood the Patriarch of that See, is admitted by all. And the undeniable meaning of the canon is, that from the decision of a Metropolitan and his synod, an appeal lay to the Patriarch of the Patriarchate in which the province was situated, or, if the parties preferred it, directly to the See of Constantinople ; which is thus (apparently) by the authority of a general council, vested with greater pre-eminence than any other bishopric has ever received from the same source. Rome had claimed, as we have before seen, the same pre-eminence on the strength of the pretended canon of Sardica, but the claim was indignantly rejected by the African bishops, who denied the existence of any such regulation. The Roman writers make desperate plunges to get out of this diffi- culty (See Labb6 and Cossart, iv. 996.): asserting that by Exarch of the Diocese, must be understood the Prince of Christ- endom, i. e., as they say the Bishop of Rome : a monstrous, ab* surd, and groundless interpretation, destitute of all countenance whatever. But even were it so, it is certain he is placed by this canon, but on a par with the Patriarch of Constantinople ; it being for the choice of the appealing party to take the appeal either to Rome or Constantinople. I must honestly confess that I suspect that the canon does not mean what it appears to mean on the face of it : knowing t)ie arrogant pretensions
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68 NOTES TO THE CANONS : CHALCE0ON.
Qf RiAnei even at that tikne, it seems to me unreasonable to suppose that the canon could have passed without the angry remonstrance of the Roman legates, and the still more stre- nuous opposition of the Bishop of Rome afterwards. I would therefore hazard the conjecture that it had a local and not a general meaning; having reference to the Patriardiaies of Heraclea, Csesarea and Ephesus, which were merged in that Gi Constantinople, though the chief officers in them still retained a precedency of rank ; and that it had no reference to the Patx:iar- chates of Rome, Alexandria, Antioch, or Jerusalem, or any other districts but those above-named. Even admitting this, the total silence as to any appeal to Rome, is conclusive e^dence of the usurping character of the Bishop of Rome's claim to any autho- rity in the East. I have ventured to differ with Johnson (Vade Mecum), in the translation of the last words of the can<^, hr' aifrf hiKa(i(rdia : which he renders, '' let it be tried by him" He has countenance fbr his, from the decree of Justinian above-cited; but no where else. The version of Gendanus Hervehis^ used by Routh in his " Opuscula," gives it apud ipsum ; which, I suppose, is before and not by him. Dionysius Exiguus, Isidore Mercator, and the very ancient version in Justel, render it there : ** apud ipsam,** Dion. Exiguus ; ** t^t," Isidore Merca. ; << t6t." Prisca. Canon. Edit. It would, I conceive, have been perfectly new and unheard of in the Christian Church; that a single bishop, of any See in the world, should overrule the decision of a provincial synod. The only tribunal capable of doing this, which the Church had hitherto recognized, was "a greater synod of bishops** (Antioch, Cone. 12.), the same as '* the greater synod of the bishops of the diocese" (patriarchate), (Constantinople. Cone. 6.) : and the claim which, on the strength of the pretended Sar- dican canons, the Bishop of Rome had put forth, was not that he should dedde a cause, but merely order it to be reheard (Sardic. Can. 6.) by other bishops : the same power, which, as we have seen, the African Councils allowed to rest with the emperor ; and which the Church of England concedes to the king : and is, after
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NOTES TO THE CANONS : CHALCEDON- 59
all, a matter of very trifling importance. All I oonoeive the canon to mean is, to give the Bishop of Constantinople, throughout the mkoie of his patriarchate, an equal power with the Bishops of Heiadea, Ephesus, and Caesaiea, (churches of patriarchal rank,) of ordering causes to be reheard. There is, I think, one innovation upon primitive piactice in this canon ; I mean where it allows a bishop, instead of hearing a cause himself, to depute it to re- ferees i^reed to by both the parties.
Canon 18, page 44.
This canon, though made on the same day, and in the same place as all the foregoing twenty-seven, was not made under the same circumstances. It appears, that after the first twenty-seven had been passed and signed, the representatives of the Bishop of Rome left the assembly ; when the bishops who remained behind, including the Patriarchs of Constantinople, Antioch, Jerusalejn, Heraclea, and upwards of twenty Metropolitans, passed and signed this and two others. On the next day, the Roman legates appealed to the lay judges, whom the emperor had appointed Moderators of the Council, alleging " that the canon was passed by fraud, and the signatures obtained by violence." The bishops who had signed it, individually and collectively declared, that they had signed it willingly and of their own free accord ; especially the Bishops of the Pontic and Asiatic Patriarchates, whose pri- vileges seemed mostly affected: and one of them, Eusebius, Bishop of Dorilaeum, declared that he had read this canon at Rome to the Pope, in the presence of some of the clergy of Constantinople, and that he had accepted it. The Roman legates persisting in their opposition, it was again put to the vote, and carried by the assent of the whole council, with the exception of the two Roman Bishops. When the matter was reported to the Bishop of Rome, he also refused his consent. The ground alleged by him was simply and solely that it interfered, as he pretended, Vith the decrees of Nice, respecting the privileges of Alexandria : an all^ation without warrant, as any one will see
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60 NOTES TO THE CANONS : CHALCEDON.
by referring to the canon (6th) of Nice, relating to the matter ; and, be it how it will, this arrangement of precedency was con- firmed afterwards by the Council of Lateran with the full consent of the Pope ; as we have before shown in the notes to the Council of Constantinople. However, because of the objection of the Roman legates at the time, and the subsequent rejection by the Bishop of Rome, the Roman writers distinguish between this canon and the preceding ; and while they ascribe to the former the authority of a general council, deny that authority to this and the two following, though passed with the full consent of the whole council, with the exception of the two Roman legates. Happily their objection is a matter of very little importance, nay, it has been so far of use, that the two acts of the council, and the accusations of their writers as to the manner in which the cahon was passed, have put it entirely out of their power to throw doubt upon the authenticity of the canon. Be it general, or be it provincial, yet this is beyond denial, that we have, so late as the middle of the fifth century, the concurrent testimony of the largest assembly of bishops ever collected together, that the claim for the precedency of the See of Rome in the Christian Church, does not rest on the vain pretence of the Bishop of that See being the chief or sole successor of St. Peter ; but simply and solely on this, namely that the city of his bishopric had been the seat of the civil government.
This canon is of importance also as tending to throw light upon the 9th ; supporting, as it seems to me, the conjecture which I there hazarded, that that canon was a local one affecting only the old patriarchates of Caesarea, Ephesus, and Heraclea (here called the Pontic, Asiatic, andThracian dioceses, or patriar- chates), and not the Christian Church generally. It also removes a difficulty which had occurred to Beveridge (Pandect, ii. 115). For Zonaras and Balsamon, in their notes to the 9th canon, had rendered il^apy(pv ^coiic//ere(i>c» not the patriarch, but the Metropo- litan of the diocese ; an unusual phrase, against which Beveridge takes exception (nvmirum ac it Metropolita aliquiSf prceter Patri-
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NOTES TO THE CANONS : CHALCEDON, &C. 61
archam^ toil dicecesi praesset, quod inavditum est). Bat here we have the identical expression twice used, and the incongruity of it is explained by the peculiar circumstances of the Churches of Caesarea, Ephesus, and Heraclea, to which it is applied. For they had formerly been heads of independent patriarchates, but were now merged in the great patriarchate of Constantinople ; and their bishops held a sort of anomalous rank, being more than Metropolitans of a province, and yet no longer retaining tiie full privileges of Patriarchs of a diocese.
CONSTANTINOPLE, III. Actions 13 & 14, pages 45, 46.
These decrees have, as may be supposed, occasioned great diffi- culties to the modem maintainers of the authority of the Bishop of Rome. Their favourite theory is, that the acts of the council have been corrupted by the Greeks in all the passages relating to this point. We have no reason for this beyond their assertion. Unfortunately, the letter of Leo, Bishop of Rome, exists, con- firming this council, and referring expressly to the condemnation ofHonorius. Pariterque anathematizamus novi erroris invento- res, id est, .... Honorium, qui banc apostolicam ecclesiam non apostolicas traditionis doctrina lustravit, sed profana proditione immaculatam fidem subvertere conatus est. (Cone. vi. 1117.) ^ and if Uiat is not enough, we have the confirmation and approba- tion of the second Nicene Council to the same point (Cone. vii. 555.) : and more than all this, we have the profession of faith heretofore made by the Bishops of Rome, in Liber Diumus. See above, page 24, note n.
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REMARKS.
As we have now concluded the examination of all the synods, allowed or claiming to be general coun- cils, during the first seven centuries, and have set forth all their decrees which bear upon the points in dispute between the Churches of England and of Bome» let us pause to consider the testimony which they afford in respect of each. First let us inquire whether the Church of England, according to the fiiith and discipline which she now professes, is justified or condemned by these primitive wit- nesses. In one point, and in one only, and that an immaterial point of internal discipline, can she be proved to have departed ficom the ancient standard. I mean in that she allows her clergy after they are in orders to contract marriages. This custom was condemned by the first canon of the council of Neo- caesarea, which was confirmed and stamped with the authority of the fourth general council at Chalcedon. Thus much is .freely admitted. But it has been shown before that this canon is a violation of Chris-
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BBMABKS. 63
tian liberty us set. forth in the Scriptures; that it i» eontnurj to the cancMis of "what is called the ante* Nicene or Apostolic code ; that it savours of those heresies which dishonoured the Maker of the Uni- verse, and regarded His own appointed ordinance as unholy; and that it has been found in practice to be attended with inconv^iiences injurious to the morals of eleigj and people. And besides all this, it is to be considered that this canon was not made at a general council, but is merely found in a nu- merous code received and confirmed by one. And as no one pretends that the Church of England, m giving a g^ieral approval of the homilies, has tied herself to every sentence in them, so it is not to be Qousidered or maintained that the Catholic Churchy by ^ving a general approval to the code of laws in question, has tied itself, or any p<»rtion of its body, irrevocably, to every one of them. If the Romans maintain otherwise, by reas(m of the alleged (on their part) in&llibiUty of general councils: an in- fellibility which they themselves have made a jest and a by-word throughout Christendom, rejecting, as we have seen, such councils, and such parts of mch councils as they judged best; as if the same men, in the same place, and at the same time, and ijipon the same sulgects, could be infiallible one mo- ment and fallible the next, the inspiration ebbing and flowing irregularly : let them abide the result of their own principles. But as the Church of England, (hough honouring in reality the true general coun-
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64 REMARKS.
cils, with feir more reverence than is paid to them by the Romans, has never ascribed infallibility to them, least of all in a minor point of internal dis- cipline, her rulers are guilty of no inconsistency in relaxing a rule of discipline which, however expe- dient it might have been at the time, they have found to be contrary to edification, and hiiotful to Christian holiness. The apostolic authority of the spiritual pastors of an integral portion of the Catho- lic Church must at least be allowed to avail thus far, provided that in the exercise of it they are guilty of no breach of charity by anathematizing others, who, in an indifferent matter, prefer a different course. Excepting this one minor point of discipline, there is not a single decree, of all that bear upon the points in dispute, which is contrary to the Church of England. Oh ! but you forget, perhaps the Romans will say, the canons of Sardica, which acknowledge a pre-eminence in Rome which you reject. No, I do not forget them ; but I consider, as I have already pointed out more than once, that canons which were unknown to the Church of Africa within a century of the time when they are stated to have been made^ although that Church had no less than thirty-six representatives at the council which is said to have made them (Cone. ii. 656.) ; which, when first noticed in ecclesiastical history, were represented by the bishop of Rome to be Nicene, and not Sardican ; which, notwithstanding the mention of the Sardican council in the second canon of the TruUan council.
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REMARKS. 65
were rejected by the Greeks, as appears f^m the remonstrance of Pope Nicolas L to the clergy of Constantinople in his letter to Photius, as follows : " In that ye say that ye neither have nor receive the Sordican council, nor the decretals of the holy pon- tifis, it is difficult for us to believe you : especially since the whole Church receives the Sardican coun- cil, which took place among you in your country ; how has it happened that the holy Church of Con- stantinople should reject it, and not retain it, as is fitting?" (Cone. viii. 285), are totally destitute of all authority. But, waving for the sake of argument, these insuperable objections, and admitting, which it would be monstrous to do in reality, the genuineness of the canons of Sardica, what do they amount to? Simply to this, that the eighty worthy and orthodox bishops there assembled, considering that the Emperor for the time being was a favourer of the Arians, (I am giving the probable reason,) judged it expedient to recommend that in certain cases it should rest with Julius, the then bishop of Rome, to decide whether or no a cause should be rehe^d. I conceive this to be a reasonable solution of the matter, and that the canons, if genuine, were only intended to serve a temporary purpose, because the privilege with which they (evidently newly and for the first time) agreed to invest Julius, bishop of Rome, had been six years before admitted as belonging to the Emperor, by the council of Antioch : and the African bishops (as I
F
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66 REMARKS.
have before shewn^) who; Dejeeted the Sardican canons, and forbade on pain of deposition any one to make appeals to Rome as {proposed in 'these canons, allowed tihe appeals to the Emperor, which the earlier council of Antioch had admitted ; which couztcil of Antioch was confirmed with the authority of a gene- ral synod at Chalcedon: It is clear, therefoi^, that the English Church which follows the course pointed out by the csmons of Antiodh, Carthage, and Chal- cedon, and admits in her princes the right. of order- ing a spiritual cause to be re-heard, is beyond re- proach from the canons of the unabknowlec^ed coimcil of Sardica, even if 4hey could be prored to be genuine, and not open itb the 'gra¥6st and >most insuperable objections.
If it be objected that in the English Church more than this is done, that the appeals to the king in spiritual causes are determined not by a greater synod of bishops, according to the rules of the Catho- lic Church, as set forth in the canons of Constan- tinc^e, 6, Antioch 12, and others, but by his privy council, which is niostly, if not wholly, com- posed of laymen; and that the appointments to vacant Sees lur6 made not at the advice of the me- tropolitan and bishops of the Province, according to the rules of th0 Catholic Church, (see canons of Nice, 4, 6; Antioch, 19,) but by the king^s or prime minister's arbitrary and compulsory choice, and that in both these points there is a departure from
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REMARKS. 67
Catholic raleet indeed these things are true, and deeply and sorely have they been, and are still re- gretted by the members of the Churdi. But all this avails nothing to reprove the Church of England, unless it can be shown that she has consented to these things; which she has never done: no con- stitution or canon of hers can be produced even recognzing them. They rest on the acts of the civil legislature (25 Hen. viii. c. 19 and 20,) passed without the conseat of the bishops or clergy, and enforoed by the severe and extreme penalties of praemunire* So far has the Church of England been from being implicated in these things, that she may safely aver that they are in violation of her recognition of the king as supreme. For the only supremacy which she acknowledges to be in the king over thedbunth, is the same which he has over the State; that is, to govern the Church according'- to its Tides cmi oonstiMion by the ^vice of his spiri- tual counseUor8,'as he governs the nation according to its rules and constitution, by the advice of his civil counsellors. Anything beyond this is not re- cognized by the Church of England, though under the tremendous penalties above-mentioned her bi- shops and clergy have submitted to it, as the bishops of Rome in former days were often constrained to submit to acts on the part of the Christian Em- perors, which were in violation of the canons of the Church. I maintain, therefore, and repeat that with'
F 2
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68 REMARKS.
the exception of the single non-essential point of internal discipline, the marriage of the clergy after ordination, no testimony can be adduced from the general councils of the first seven centuries, against the Church of England.
Next let us, in like manner inquire whether the Church of Rome, according to the faith and discipline which she now professes, is justified or condemned by these primitive witnesses. The plain answer is, that these councils furnish, not designedly or premedita- tedly, but in point of fact do furnish, one uniform, con- sistent, and continuous body of evidence against the Church of Rome. It matters little whether we call them general councils, or, to please the inconsistent Romans, deny them that character when they witness against Roman innovations. Whatever their style may be, they were the most solemn and important assemblies of Christian bishops ever convened ; and the testimony which they bear against modern Rome, is unimpeachable. It is indeed a wonderful thing to consider how many errors of the modem Church of Rome were witnessed against, by a sort of prescience before they had appeared, the testimony of which, by the providence of God» has been preserved to these times. Thus the canons of Nice» 4, 6, 1st Constanti- nople, 2, 3, 6, Ephesus 8, Chalcedon, 1, 9, 28, and 3rd Constantinople, and 36th of the Quin-Sextine, wholly and entirely disprove aU idea of any Roman supre- macy in the Catholic Church in those ages. The
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REMARKS. 69
canons of 1st Constantinople 3, and Chalcedon 1, 9, 28, show that the pre-eminence of rank of the bishop of Rome, was not of divine rights or as the successor of St. Peter ; but of ecclesiastical regvlationf the ground of it being the pre-eminence of his city in the Roman empire. The Fathers in the first council of Constantinople who style the Church of Jerusalem the Mother of aU churches^ bears witness against the Church of Borne, which has made it a term of Christian communion, and necessary to sal- vation to ascribe that title to Rome. Against the celi^ bacy of the clergy which Rome compels, we have the transactions of Nice ; the 4th canon of Neocsesarea, and the 13th of the Quin-Sextine. The 8th canon of Ephesus witnesses to the independence of the Bri- tish Churches. The 6th of 1st Constantinople and 22d of Antioch, condemn the Roman bishops and clergy who have intruded into the British dioceses^ as schismatics and heretics. The invocation of angels is condemned by 35th of Laodicsea. Transvbstan- tiation indirectly by 49th of Laodicsea. The Roman canon of Scripture forbidden by 59th and 60th of the same. The infallibility of the Pope disproved by the 3rd Constantinople. And the new creed of Pope Pius utterly condemned by the decrees of Ephesus and Chalcedon.
The result then of the examination of the wit- nesses of the first seven centuries, the unavoidable verdict which they compel us to pronounce is this,
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70 ItEMARKS.
that whatever the Church of Rome has that ia Catholic she has in common with the Church of England; and that in whatever points she differs from the Chorch of England^ she has h^nself de- parted from the primitive^ orthodox, Catholic and Apostolic standard.
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PART II.
CONTAINING THE TESTIMONY OF THE REPUTED
GENERAL COUNCILS, SUBSEQUENT TO THE
SEVENTH CENTURY.
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RECOGNITION
GENERAL COUNCILS
BY THE
BISHOPS OF ROME.
In the canon law we find the foUowing recognition of the first eight councils, which was fonnerly re- quired to be made by every Bishop of Rome upon his appointment*
'' Sancta octo universalia Concilia, id est, primum Nicsenum, secundum Constantinopolitanum, tertium Ephesinum, quartum Chalcedonense, item V. Con-* stantinopolitanum, et VI. Item Nicsenum, VII. Oc- tayum quoque Constantinopolitanum usque ad unum apicem immutilata servare, et pari honore et vene- ratione digna habere, et quae praedicaverunt modis omnibus sequi, et prsedicare; quseque condemnave- runt ore et corde condemnare profiteer." — Decret. 1. Pars. Dist. xvi. § 8.
But here it is to be observed, that the Liber Diurnus, from which this professes to be an extract.
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74 RECOGNITION OF GENERAL COUNCILS
dates A.D. 716, many years prior to the deutero- Nicene council. The mention, therefore, of this council, and the 8th of Constantinople, is an inter- polation. The truth of this is clearly seen in the Liber Diumus itself, a work which, after it had been, as Cave observes, (Hist. Lit. vol. i. p. 620, cited by Routh, Script. Eccles. Opusc. ii. 610), diu mppres- sum^ diu dedderatumy was at last published by Gamer the Jesuit, in 1680. That part of it which relates to the councils has been re-published by the learned Routh in the work above referred to ; and an extract from it will be found above, page 26, note (h). At what time the interpolation or addition took place it is not easy to ascertain, further than that it had not taken place in 862, nearly a century aflfce^ the cele- bration of the deutercv-Nicene council. In thafe year we find Pope Nicholas I. in the council ai Rome, on occasion of passing sentence of condemnation i^gainst Pfaoliai^ patriarch of Constantinople, recognizing cMftly six. Hoc et his ^Imiiia contra evangeliea . . . . affeiiens, sit Dei omnipotentis et beatorum Aposfe- Iwom prindpam Peteri iert Paul! et omnittm simul san^omm, atque venerondoram sex uniVersalhim Conciliorum auetoritat^ necnon et Sj>iritus StaM^ per nos judicio, omni sacerdbtaJi henoie et nomine alieaus; (Gone, viiiv^ 287i) The Botimx ohampibns would Ma haveuB beHeve that only dx are here mentioned because there was no corroofc traiiBlation of .ibe decrees of the deutero-NiceUe at Rome ! "Sex dumtaxat Synodos cecumenioascitat ideo, quia
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BY THE BISHOPS OF ROME. 75
acta septimae S^odi Bomse extantia, ita ex Grseco male reddita et translata habebantur, ut quantumyis ea ab Hadriano papa I. ejusque successoribus pro- bata et confinnata essent ; posteri tameii non eodem prseconio, titulo nimirum oecumenico eadeiii pip* gecuti fiimnt, &C.'' (Cone. viii. 774, 775.) As if dur- ing the lapse of a century there had not been time and opportunity for obtaining correct translations of the decrees of a council which had called forth, the indignation of the Western Bishops, who, indivi- dually and coUectiyely, had joined in condemning it ; as will be seen below in the notes to the Table of Councils. But to let this folly pass. It is clear that up to 862 the deutero-Nicene synod had not been added to the General Councils to which, in the pro^ fession of faith, according to the Uber Diumus, erery new Pope was required to declare his adhesion. Whenever the addttion was made it was not without complaint; for in the notes to the Canon Law, vol. L.p« 18, Paris 1687, we find one of .Contiua j(who edited the Antwerp edition, 1570) upon the extract in question, in whidi be cites ttom ivo to this effect: Contra/almn 9^mam Ss/nodum. Septima Synodus quomodo dieitur, qu$B ncm cMicordat pmeedentibug sex universalibus Synodis ?
It would appear from Mabillon's notes (Museo Italico, p. 35, cited by Bouth, as above, p. 51 1,) that the Liber Diumus has long been obsolete (penitiiB obsoletus). An attempt was made at the council of Constance, and again at Basle, to revive the profes-
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76 RECOGNITION OF GENERAL COUNCILS, &C.
sion of adhesion to the Greneral Councils on the part of the Popes, at their appointment. The form pro- posed at Constance runs thus : —
*'Ego N., electus in papam, omnipotenti Deo, cujus ecclesiam suo prssidio regendam suscipio, et beato Petro Apostolorum principi corde et ore pro- fiteer, quamdiu in hac fragili vita constitutus fiiero, me firmiter credere et tenere sanctam fidem catholi- cam, secundum traditiones Apostolorum, Generalium Conciliorum et aliorum Sanctorum Patrum, maxime autem sanctorum octo Conciliorum universalium, videlicet : primi Nicdeni, secundi Constantinopolitani, tertii Ephesini, quarti Chalcedonensis, quinti et sexti Constantinopolitanorum, septimi item Nicaeni, octavi quoque Constantinopolitani, necnon Lateranensis, Lugdunensis, et Viennensis generalium etiam Con- ciliorum." Cone. xii. 241.
It would appear from this that the Fathers at Con- stance received only one of the Lateran councils as general* The form proposed at Basle is the same as the preceding, only there is an addition of the words Constantiensis et Basiliensis after Viennensis. Cone, xii. 558. Whether these or any thing of the kind is now in use, I have been unable to ascertain.
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REPUTED GENERAL COUNCILS AFTER THE SEVENTH CENTURY.
Constantinople^ a,d. 754.
The style of the seventh General Council ivas as- sumed by the synod of 338 bishops convened at Constantinople by the Emperor Constantino Co^ pronymus in the year 764. They met to oflFer re- sistance to the grievous error of image-worship with which the Church at that time began to be afflieted. But tlieir zeal was more particularly directed against images of Christ ; for, aa they argued, he being God as well, as man (a), it was impos^le to ref^resent Him by an image. For either the image would re^ present only His manhood, which would not be Christ, but merely a division of the two natures which are in Him, or otherwise it must be supposed that the incomprehensible Deity was comprehended by the lines of human flesh : in either case the guilt of blasphemy would be incurred. But they were
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also opposed to the use of all images in religious worship; considering it to be a dishonour to the Saints, and a mere taint of heathenism. They show it to be condemned by the Scriptures, and uncoun- tenanced by the fathers of the Church, citing Epipha- nius, and Gregory, and Chrysostom, and Athanasius, and others, and accordingly they forbid images alto- gether, not suffering them even in private houses (b), for fear of their becoming a sort of Lares or house- hold gods. This council is remarkable on two other accounts. First, for that it is the first which en- joined, under anathema, the invocation of the Vir- gin (c) and other saints (d). Secondly, for the re- markable evidence it indirectly affords against the modem doctrine of transubstantiation as taught in the Church of Rome ; but which (was then unknown to the CathoHc cburdiL One of the arguments which they bring against the use of images is that Christ hiame^had sanctioned one^ and one mdy image qfhims^, even the bread ih, the holy EtAcharist (e). It does not appear that this council wi^ received as a general one by the Church at large at any time ; and only by the Church of Constantinople f3r a short period.
VII. Constantinople, Nice 2. A.p. 787.
The synod to which the style of a General Coun- cil has been more usually allowed, is that of 350 bishops assembled by the Empress Irene and her son
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Constantine, first at Gonstantinoide (f), and thence transferred to Nice (o), in the year 787. They were assembled to support the wcarship .of images, and consequently /eprobated and condemned all that had been done at the farmer council; and passed the monstrous decrees which. will be found below. The Bishop of Rome, Adrian, sent l^ates to it (h), and approved oi what was there transacted. Its forces in favour of image^worship were vehemently opposed in the West by the Emperor Ghajrlemagne, who wrote, or caused to be written against it, certain books called the Caroline books. The English bishops (i) were very earnest in their . opposition to it, and the learned Alcuin is stated to have drawn up a strong memorial against it, in their names, rej^ete with sound and Scriptural argument. In the year 794 Charlemagne assembled a great council at Francfort on the Maine, composed of 300 bishops from.(K) Germany, Britain, Gaul, Aquitaine, and Lombardy, at which he himself in person, and two legates from the Bishop of Rome were present. In this council the decrees of the Nicene Synod, called Constan- tinopolitan, because there first assembled, were con- sidered and expressly condemned (l). In the year 814, the Nicene Synod was again condemned at Constantinople (m). Again in 824 it was condenmed by a great assembly of bishops at Paris (n).
Besides its decrees concerning image worship, the second Nicene Synod is remarkable for affording indirectly a testimony against transubstantiation no
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less forcible, when calmly considered, than that afforded bj the former self-styled seventh council. For in answer to the aigoment against images ad- duced by that council from the bread iji the Eucha- fistj being the image of our Lord's body, the obvious thing w;ould have been to have alleged the doctrine of transubstantiation had it then existed ; but this they do not. They merely content themselves with affirming that it is His very body (o) and His very blood, (which for sacramental purposes we freely admit and maintain) and cite with unqualified appro- bation (p), in illustration and corroboration of their as- sertion, the liturgy of St. Basil, from which it appears that the change which that holy frither contemplated and prayed for, was a spiritual change for sacramen- tal purposes for the use of the communicants (q) ; and not material abstracted from the use. For more concerning the authority of this council, see above, page 74.
Constantinople^ a.d. 861.
The style of a General Council was assumed by a synod of 318 bishops, who met at Constantinople in the year 861, under the Emperor Michael. They assembled partly to re-establish image worship, but chiefly to confirm the violent intrusion of Photius into the See of Constantinople, and the deposition of Ignatius his predecessor. The Bishop of Rome had two legates present who consented to all that
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was done. But the acts of the council were not received at Rome, and the legates asserted that fraud and violence had been employed to procure their consent. Cone. viii. 735 and 964.
VIIL ConsUmtinople, a«d. 869.
The Romans have attributed the authority of a General Council to the synod of 102 bishops who assembled in Constantinople under the Emperor Basilius, in the year 869. They met for the pur- pose of replacing Ignatius in the See of Constan- tinople, and of passing censure upon Photius : they also re-enacted the decrees of the deutero-Nicene Synod, respecting image worship. The Bishop of Rome (Adrian) sent representatives to it. Cone. viii. 967—1495.
Constantinople, a.d. 879.
The Greeks ascribe the name and authority of a General Council to the assembly of 383 bishops con- vened at Constantinople in the year 879. They met after the death of Ignatius, to re-instate Photius in the See of Constantinople, who then entered into an agreement .with John, bishop of Rome, whose representatives were present at the council, by virtue of which, as appears in the first canon (r) of this council, their respective sentences of ecclesiastical censure were to be mutually observed. They con- demned the preceding council. During all this
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period, when the rivahdes between the Sees of Old and New Rome were at their greatest height, the mutual charges and recriminations, of forgeries and impostures, in documents, make it very difficult to place much reliance upon the genuineness of the acts ascribed to any of the opposing councils. The conduct of Binius in respect to the Florentine coun- cil, to which long afterwards the style of the eighth General Council was given in the acts, altering the eighth into the sixteenth, that it might not clash with the Roman assumption, is an indisputable proof that even if it be true that the Greeks have some- times interpolated their documents, the Roman advocates are not a whit behind them in the dis- graceful practice. For the account of the council, see Cone. ix. 324 — 329. The canons are given Cone, viii, 1525. The fraud of Binius is pointed out in Beveridge's Pandect, ii. 170.
In this council the creed as it originally stood was confirmed, and all additions forbidden ; thus excluding the interpolation, //ioyw^, concerning the procession of the Holy Spirit, which had been made in the- West. In excluding the words they did but the same that had been recommended by the Bishop of Rome, Leo III. in 809, who to put an end to the interpolation, which is supposed to have had its origin in Spain, caused the creed, without these words, to be engraven in Greek and Latin on silver tablets in his chapel (s) ; and forbade the interpolar tion to the deputation from the council of Aix-la«
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Cbapelle (t) who waited upon him concerning this matter.
IX. Lateran, 1. a.d. 1123.
The ninth General Council, according to the Ro- mans, is that of upwards of 300 bishops, convened in the Lateran Church at Rome, by Pope Callixtus 11. in 1123. It does not appear that there were any Eastern bishops present. The object of their meet- ing was to oppose the Emperor Henry's interference in the appointment of bishops. An agreement was made between the Pope and the Emperor, the latter engaging that the elections of bishops should be free (u), and the former that the bishops should receive the temporalties from the Emperor. At this council twenty-two canons were made, two of which, namely 3rd and 21st, related to the celibacy of the clergy. Cone. x. 891 — 900.
X. Lateran^ 2. a.d. 1139.
The tenth Council, accounted Greneral, is that of about a thousand bishops convened in the Lateraa Church by Pope Innocent the Second in the year 1139. They met to condemn the opinions of Arnold of Brixia, and Peter de Bruis, who are stated to have contended against infant baptism, and against en- dowments of churches, as well as against the adora- tion of the cross, and other points. They passed
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thirty canons, in one of which, seventh, they revived the old Eustathian heresy, forbidding people, to at- tend the ministrations of the married clergy. Cone. X. 999—1012.
XI. Lateran^ 3. a.d. 1179.
The Romans give the style and authority of a General Council, the eleventh in their list» to the Synod of 300 Bishops convened in the Lateran Church at Rome, by Pope Alexander III. in the year 1179. They met, partly to make decrees con- cerning the election to the Papacy, determining that an election by not less than two-thirds of the. Col- lege of Cardinals (x) should hold good ; and partly to oppose the exertions of the Cathari, Patarcues, and Albigenses, whose religious opinions were be- ginning to spread extensively. The Roman writers speak of Eastern Bishops being present at this coun- cil (y) ; but it should be understood that these were not members of the Eastern patriarchates, but of the Roman Schism (z) in those dioceses ; where, as at present, in England and Ireland they had schismati- cally intruded in.oi^)oeition to the xsanojoiical Bishops who were in possessicm <rf the Sees* The Council passed twentyrseven canons* Conc« x* 1503—1534.
XII. Lateran, 4. a.d. 12J5. - -
-The 12tb Council to which the Romans ascribe
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the authority of a General one, was composed of 412 bishops, amoqg whom, according to the Ro- man accounts, there were present, the patriarchs of Constantinople and Jerusalem, and representatives of those of Autioch and Alexandria. It was assembled in the Lateran Church in the year 1215. It would appear that the chief objects for which it was assembled, were to endeavour to promote a reconciliation between the Greek and Roman Churches ; or, in other words, to bring the Greeks under the Roman yoke ; and also to put a further check upon the Waldenses and Albigenses. Notwithstanding all the noise which it has made in the world, there is every reason to believe that nothing was really transacted at it. Matthew Paris (aa), Platina(BB), and Nauclerus, as cited by Bishop Taylor (cc), and Du Pin(DD), as cited by Col- lier, all agree that the seventy canons which pass by the name of the canons of the 4th Lateran Council, were not passed at it : that they were all drawn up by the Pope, who read them to the council, which de- termined nothing concerning them. Bishop Taylor says that the first who published them under the name of the Lateran Council, was Johannes Coch- Iseus, A.D. 1538. It does not appear that, if anything was transacted at the council, it was ever received by the Greek Church. For the history of the council see Cone. xi. 117 — 119.
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XIII. Lyom, 1. a,d. 1245.
The Romans account as their 13th Greneral Council, a synod of 140 bishops, assembled at Lyons, in France, under Innocent IV., in the year 1245. They met chiefly for the purpose of excommuni- cating the Emperor Frederic (ee), who had rendered himself obnoxious to the Roman Pontifl! They also made seventeen canons, none of which, however, bear upon the present subject. — Cone. xi. 633 — 674.
XIV. Lyiyns, 2. a.d. 1274.
The 14th General Council, according to the Romans, is that of 500 bishops, assembled at Lyons, in the year 1274, under Gregory X. The Pope alleged three causes for summoning it. 1st, To send relief to the Holy Land ; 2, to endeavour to bring the Greeks under the Roman yoke ; 3, to rectify discipline, especially in the election of POpes.
The Roman writers boast much of the success of the Roman Pontiff in the second point, the Greek deputies having acquiesced in all his demands. But their triumph is without cause ; for these deputies were not representatives of the Greek Church, but merely of the Greek Emperor, Michael Palseologus, whose political affairs made him desire to purchase peace with Rome, on almost any terms. The Pa- triarch of Constantinople, Joseph, would neither come
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to the council nor send a representative to it; and after the agreement between the Pope and the Greek Emperor*s deputies, he persisted in refusing to come into it. For which cause he was deposed by the Emperor, and another, John, a ftr vourer of the Latins, intruded into his See. Under John things were managed more to the Emperor^s mind, and, in 1277, a Council at Constantinople, for the time, established the Papal dominion. The in- truder did not long enjoy his dignity; he found things so uncomfortable that he resigned his Patri- archate, after holding it seven years, in the year 1282, when Joseph was restored. In which year the short-lived agreement between the Pope and the Greek Emperor, came to an end ; the Emperor for- bidding the Pope to be prayed for (ff), at Constanti- nople, «nd the Pope (Martin IV.), excommunicating the Emperor (gg). The Roman writers talk of the Patriarchs of Constantinople and Antioch being pre- sent at this Council; but these are to be under- stood as was observied before, of the Schismatical Roman Bishops, whom the Crusaders had appointed in those places, in direct violation of the canons. See Le Quier, Orient Christ, i. 285— 288.— Cone. xi. 937—998. ibid. ibid. 1032- Mosheim, iii. pp. 183, 184.
XV. Vienne, a. n. 1311. The Romans reckon as their fifteenth General
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Council, a Synod of 300 bishops who were convened at Vienna, in France, in the year 1311, by Clement v., for the suppression of the Knights Templars; and to check the ianatical Begnards. There is nothing worthy of notice, as connected with the present work, among the transactions which took place there. — Cone. xi. 1537, &c.
AquUeia — Perpignan — PisOy a.d. 1409.
The style of a General Council was assumed by each of the synods of Aquileia, Perpignan, and Pisa, which assembled in the year 1409. That of Aquileia was under Gregory XII., and that of Per- pignan under Benedict XIII, the two rival popes. The third, namely that at Pisa, was assembled by a portion of the college of carding without any ecclesiastical sanction but their own. They summoned the rival popes before them, and, upon their not appearing, passed sentence upon them declaring them to be notorious heretics (hh), and disturbers of the peace of the Church, and deposing them both from the Papal dignity, a compKment which Gr^^ory and his synod at Aquilda wei^ not dow in setuming (u)» after which Hieiy dected another to that oflBu» by the name of Alexander the Fifth. Thus there were three rival Popes instead of two. S<NBie writers call t&e Synod of Pisa the sixteenth General Coundl(KK). Cone. xi. 2102—2140.
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Constance^ a.d, 1414.
The next General Council recognized by the Romans, is that of 250 bishops who assembled at Constance in the year 1414, under John XXIII., the successor of Alexander V., mentioned above. They met for the purpose of putting an end to the schism in the Papacy, which they accomplished for a time by deposing two of the rival popes (ll), Bene- dict Xm. and John XXm.(MM), (Gregory XIL sent in his resignation), and electing in their stead Martin V, This Council also passed a decree by which the bishops of the Christian Church were restored to their Apostolic privileges, and no longer deemed the vassals of the usurping Bishop of Rome. They declared that a General Council was superior to the single bishop who held the Roman See, and he ^nenable to that tribunal (nn). The Council is also remarkable for the sentence of heresy pro* nounced against WicklifFe, who was dead, and against John Huss, and Jerome of Prague, who were burned alive at the instigation of the council, in violation of the Emperor's safe conduct. But that which ren- ders this council most worthy of note as concerns the present inquiry, is its impious decree concern- ing the administration of the Eucharist in only one kind* The Church of Rome chooses only to con- sider as of aAithority, the decrees of this council in matters of faith (oo), and in the condemnation of
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Wickliffe and the others. Its decisions in regard to the superiority of a General Council over the Bishop of Rome, were reprobated by the subsequent Coun- cils of Florence, and the fifth Lateran. — Cone. xii. 1—294.
Pama. Sienna^ a.d. 1423.
The style of a General Council was assumed by that which assembled (pursuant to a decree of Con- stance (pp), at Pavia in 1423, under Martin the Fifth, and was thence removed to Sienna on account of pestilence. In this Council there was much delibe- ration concerning the attempted reduction of the Greek Church imder the Roman yoke. The style assumed by the Pope, through his ambassadors, when treating with the Greek Patriarch, as mentioned in this Council, is, perhaps, worth noticing. It is as follows, " The most holy and most blessed, who hath the Heavenly judgment, who is Lord upon earth, the successor of Peter, the anointed of the Lord» the Lord of the Universe, the Father of kings, the \A^ q£ the Worid, the Supreme Pontiff, Pope Martin.''
The acts of this Council are not deemed of autho- rity in theCihurch of Rome ; nor does it hold a place in the list of their General Councils. — Cone, xii 365 —^0.
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Baslcy A.D. 1431 — 1442. Lausanne^ a.d. 1449.
The next Council recognized by the Romans as General, is that which in pursuance of a decree of the preceding one at Sienna, was assembled at Basle in Switzerland, in the year 1431. It was convened by Martin V., and his successor, Eugenius IV, The object which the Fathers here assembled set before them and pursued with eagerness, was the reform of the many abuses which had been the fertile subject of complaint for many years. But they were not allowed to pursue their course without interruption. One of their first steps was to confirm anew the de- crees of Constance concerning the superiority of a General Council over the Bishop of Rome, its power to punish him, if refractory, and its freedom from being dissolved by him. These and some other wholesome regulations, which restored the Church to her liberty, and restrained the tyrannical and most injurious usurpation of the Roman Pontiff, not unna- turally excited the wrath of Eugenius, who attempted to dissolve the Council. Upon this they summoned him to the Council, and threatened to declare him contumacious. Hereupon he revoked his or^r for dissolution, and engaged to adhere to the CounciL But upon the Pope again mustering courage to at- tempt to transfer the place of the Council to Ferrara, A.D. 1438, they summoned him and his cardinals, and upon their not appearing, declared him and them con*
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tumacious, and finally deposed him, a.d. 1439 ; and elected in his stead Amadous, Duke of Savoy, under the name of Felix V. This was met in turn on the part of Eugenius and his adherents in the Council, which, by this time, had moved from Ferrara to Florence, with excommunications and anathemas. Finally, the Council of Basle moved for an adjourn- ment to Lausanne ; and, Eugenius being now dead, and Felix having resigned, they agreed to recognize Nicolas v., the successor of Eugenius, and so came to an end. Besides the dispute with the existing Pope and the endeavour to curtail the Papal power ; a chief point which engaged the attention of this Council was to effect a reconciliation between the Eastern and Western Churches. Only a very small portion (qq) of the acts of this Council are deemed of authority in the Church of Rome. — ^Conc. xii. 459 and Seq. xiii. 1 — 4, and 1335.
XVI. Ferrara^ a.d. 1438. Florence, a.d. 1439.
The next General Council, according to the Latins, is that of 141 bishops which was assembled at Ferrara, under Eugenius IV., in opposition to that which he had before convened at Basle. It met in the year 1438, but a plague breaking out in Ferrara, it was the next year transferred to Florence. The chief object of the Council was to consider the means of effecting a reconciliation between the Greek and Roman Churches ; an attempt to accomplish which
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was undertaken with much zeal by the Pope and the Western Bishops on the one hand, and the Greek Emperor and the Patriarch of Constantinople (Jo- seph), on the other, which last were present in per- son, and attended by many Eastern Bishops. The chief points to be got over were the doctrine of Pur- gatory, the Papal Supremacy, and the Procession of the Holy Spirit from the Son, all which the Greeks denied. At last, after much discussion, the Greek Bishops (with the exception of the Patriarch of Con- stantinople, who died at the Council,) Mark, Bishop of Ephesus, the Patriarch of Heraclea, and Athana- sius, were, by force, and fraud, and bribery, prevailed upon to join in articles of agreement or union. How- ever, this apparent union was to little purpose. No sooner were the Greek deputies returned to Con- stantinople than the Church there indignantly re- jected all that had been done ; and in a Council at Constantinople, held, according to their own account, a year and a half after the termination of that at Florence, all the Florentine proceedings were de- clared null and the Synod condemned (br)» The Fatinyareh of Constantinople (Gregory),. : who had succeeded Joseph, ^nd was inclined . to the ,Latp$, was deposed, and Athanasius chosen in bis steads Tlie Patriarchs of Alexandria, Antioch, Jerusalem, i^nd the: chiefs of the old Patriarchates of. Ephesu^, H(?- racl^ jjjid Csesarea, were all present and concuuwed \^ jth^f^ transactions. Some writers ba.ve. styted the Syjip4 .of F!lore.nce, the eighth General Council(ss).
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Cone, xiii. 1 — 1264, For the Council of Constanti- nople which condemned it, see ibid. 1 365.
Pisa. Milan, Lyons^ a. d. 1511.
The style of a General Council was assumed by the French and Italian Bishops, who, without any concurrence on the part of the Bishop of Rome, assembled at Pisa, in the year 1511, thence moved to Milan, and afterwards to Lyons. Its proceedings were condemned by the Pope, Julius II., and they are not recognized by the Church of Rome.
XVIII. Lateran, 5. a.d. 1512—1517
The next Council admitted to be a General one by some of the Romans, is that of no more than 114 bishops assembled by Julius II., in opposi^ tion to that of Pisa abovementioned. They met in the Lateran Church in the year 1512. There is nothing worth noticing in its proceedings : and, in- deed, according to Bellarmine, its authority alto- gether is a matter of dispute among the Romtos themselves. — Cone. xiv. 1 — 344. Bellarm. de Cone, lib. ii. c. 13.
XVIII. Trent, a.d. 1545—1563.
The last Synod which claimed the character of a Greneral Council, is that which was convened by
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Paul III., at Trent, in the year 1545, and, by re- peated prorogations^ was continued throughout the reigns of his successors Julius III., Marcellus IL, and Paul IV., and at last concluded under Pius IV., in the year 1563. For the enormity of its decrees, for its outrageous violations of former General Councils, and for its rash and reckless sentences of anathema, whereby, if they are to be understood retrospectively, four-fifths at least of the Fathers of the Church, will be found to be condemned, it is without parallel in the annals of the Christian Church. The number of bishops present at it was extremely limited. Labbe and Cossart state, that in the fourth session (which set forth the new canon of Scripture), there were three legates, eight Arch- bishops, and forty-three bishops, fifty-four in all ; in the sixth (which issued the decrees concerning Justification), four Cardinals, ten Archbishops, and forty-seven Bishops, sixty-one in all : in the thirteenth (which defined Transubstantiation), four Legates, six Archbishops, and thirty-four Bishops — ^forty-four in all. In the last session, Labbe and Cossart have scraped together the names ' of seven Legates, two Cardinals, three Patriarchs, thirty-three Archbishops, and 237 Bishops, as present; making in all 282, besides eleven proxies. If this is correct, then the Council was very far from being of one mind. In a Roman edition of the Council before me, a.d. 1763, which contains " Pat/rum stibscriptioneSf eadem pror- 8U8 ratione, ordineque, quo visuntur in authenticis
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actis, in Pontificio archive custoditis," there appear no more than 200 signatures of cardinals, patriarchs, archhishops and hishops, present; and nineteen of persons representing themselves as proxies for thirty- four others. This is the utmost strength of a synod which dared to anathematize the Catholic Church from its foundation, and to set up a new commu- nion ; and of these about two-thirds were firom Italy (tt), the rest, with very few exceptions, from France and Spain : and the most flagrant of all the outrages which were there perpetrated, were the work of cabals varying from forty to sixty. — Cone, xiv. 725—938.
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NOTES
TABLE OF COUNCILS.
Cmistantinoplei a.d. 754.
Note (a), page 77.
'Etto/i^o'c ya^ 6 toiovtoq eMva, ovofxatraq ahriiv Xpitrrov, Ka^ etrri to, XpitrroQ, ovo/xa, Qeog ical &ydpwwoc' \oiw6y, Koi eUwy Qeov Kal avBpwrrov, Ka\ Xoiirov § (rvfiirepiiypa\f/£ Kara to ^okovv rgi ahrov ^araioriyrt to amplypa^v r^c OcoTTjroc r^f ircptypo^^ r^c KTitTTfiQ aapKOQf rj <Tvvi\tt r^v SLVvyxyTOv evufcnv eKeivrjv, rf rfjc avyyytnwQ dvofiiifiaTt ircpiTrctrci^v, Bvo P\a<r<l>rifxiac eK tovtov TTf Se/rrriTi Tpotra\l/as ha TfJQ ir£piypa<l>fjc t€ koI <rvyxvtreutc»'^Conc, vii. 436.
'^KomiTiov yap Kal kv tovt^, Sti ei icara rove 6p&o^6^ovQ waTipaQy Afia trapi, Afia Qeov \6yov trap^f firiBiiroTe fiepitrfiov evvoiap ^exo' fiiviff cfXX* 0X17 o\wg rp Oelq t^vau TrpotrXri^eiaay Kal 6\oK\{ipwg Befadeitra, trwc Bi^atrdfiffeTaif rj i^totrraTridrjireTai rrapa Tutv dffefi&c TOVTO Zpq.v ivixtipovvTiav ; • . . • ottov yap v//vxd Xpterrov, kKti Kal ii BtSrrig* Kal ovov trStfia Xpiorov, €Kei Kal ff Oedrtig, — Ibid. 440, 441.
ovyaxBiitnTai olv toIq tov Xpitrrov eMva ypat^tiv oiofiiyoiQ fl TO Beiov TTtptypaiTTOV Kal t^ trapKl avyxvBey, rj to <rwfJLa tov Xpic- tov dBiwov Kai Biyprifiiyoy, k, r. X. — Ibid. 444.
H
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98 NOTES TO THE TABLE OF COUNCILS.
Note (b), page 78.
6 Be ToXfiofv dno tov wapotrog fcaraencevderai eMyay i} npotrKvyrj- traiy fj crrfiffai kv kKKKqtriff. ri iv iBiwriK^ o^iK^f $ Kpv\paiy d fikv kiri- VKOTOQ ^ irpifr^vTtpoQ ri BiaKoyoQ cicv, KaOaipelffdof, — Ibid. 508.
Note (c), page 78.
£i TiQ o{r)(^ ofidXoyei lilv dtvirapQivov Mapiav KvplwQ Kal dXriOds 6eoT6Kov^ vwepTepay re eTvai iraoTjc opar^g Kal dopdrov icrlffsiac, Koi fierd siXiKptyovg nlffredtc rdg ahrfjc oinc k^aiTeirai wpeafieiaCf dtg vappri<riay k\ov(rrig wpogrby c{ avrrjc Tt')fiiyTa Gcov fffitay, dyddefia, —Ibid. 524.
Note (d), page 78.
£t nc • • • • Tag Tovnoy ovk k^aireirai irpoarsvxdg, dfg irappri- trlay k-^^pynay vtrep tov Kotrfiov wpetr/ieveiyf Kara rijy kKK\ri<naffTiicrly TrapdBofftyf dyddefxa, — Ibid* 528.
Note (e), page 7. Ev^pavO^raitrav . . . , ol n)v dkfidfj tov Xpi<rTov eUSya ctXi- Kpiyttrrdrg i/^vxP "^oiovyTEg . . . ^v ahrog 6 ifporeXcor^c Kal Qeog, TO fiixwy e{ fffujy oXiKiSg cLyaXafidfieyog fvpafia, icara Toy Kaipov rov EKovaiov irdQovg tig Tvtroy Kal dydfiyqfny kyapytardrriy Tolg alrrov fivarratg 'jrapaBiBwKS. — Ibid. 445.
Nice, II. A.i>. 787.
Note (f), page 79.
Ut Constantinopoli conveniretur constitutum fuerat, et reipsa observatum. — Not, Sever, Bin. Cone. vii. 651.
Note (g), page 79.
Ita Sacrosancta Synodus oecumenica Constantinopoli turbata^ Nicaeae fuit habita, &c. — Ibid. ibid.
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Note (h), page 79. Legati sedis Apostolicse primo loco sedentes. — Ibid. ibid.
Note (i), page 79.
Carolus Rex Francorum misit Synodalem librum ad Britan- niam, sibi a Cons tan tinopoli directum, in quo libro (beu ! pr6 dolor !) xnulta inconvenientia et verse fidei contraria reperie- bantur : maxime quod pene omnium Orientalium doctorum, non minus quam trecentorum, vel eo amplius, Episcoporum, unanimi assertione confirmatum ftierit, imagines adorari debere, quod omnino Ecclesia Dei execratur. Contra quod scripsit Albinus Epistolam ex authoritate divinarum Scripturarum mirabiliter affirmatam, illamque cum eodem libro, ex persona episcoporum ac principum nostrorum, Regi Francorum attulit. — Roger Hove- den, Annal. p. 1. ann. 792. Cited by Collier, Eccles. Hist. i. 139, and Bull, Corruptions of the Church of Rome, in vol. ii. p. 279, of his works.
Note (k), page 79.
Sanctorum patrum Episcoporum, et virorum venerabilium, . . qui in Germanise, Gallise, Aquitaniae, et Britannise partibus, &c. Epist. Car. Mag. ad Elipandum. Cone. vii. 1049. Episcopis uni- versi regni Francorum, Italise, Gallise, ac Germanise, prsesente Carolo Magno Rege, atque Hadriani Papae legatis, &c. — Cone, vii. 1018.
Note (l), j^age 79.
Canon 2. — AUata est in medium qusestio de nova Grsecorum Sy- nodo, quam de adorandis imaginibus Constantinopoli fecerunt, in qua scriptumhabebatur, ut qui imaginibus Sanctorum, ita ut deificae Trinitati, servitium aut adorationem non impenderent, anathema jttdicarentur. Qui supra sanctissimi Patres nostri omnimodis adorationem et servitutem renuentes contempserunt, atque con sen- tkntes condemnaverunt, — Cone. vii. 1057.
h2
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Anno Domini dccxciii. Carolo in Franconofurt Pascha cele- brante, Synodus Episcoporum magna collecta est ex omnibus regni provinciis : legati quoque Hadriani Papse in ejus vice afiuerunt. In hac Synodo haeresis cujusdam Episcopi, Felicis nomine, dam- nata est. Synodus etiam, quae ante paucos annos in Constanti- nopoli congregata, sub Hirene et Constantino filio ejus, septima et universalis ab ipsis appellata est, ut nee septima nee aliquid diceretur, quasi supervacua ab omnibus abdicata est. Abbas Uspergensis, in his Chronicle, p. 176, cited by Bull, Works, ii. 277.
Note (m), page 79.
Quo Iconoclastse haeretici Nicsenam II. Synodum condemna* runt. — Cone. vii. 1299.
Note (n), page 79. Conventus Parisiensis de Imaginibus.— Cone. vii. 1542.
Note (o), page 80. alfTO triSfia Kal ahrb alfia, — Cone. vii. 449.
Note (p), page 80.
Kat fiaalXeiog .... 6 rrjy ir^* ijXioy Tijy Xecav jidffiv rwv opB&i tKBt^a^ag ^oyfiarwy .... o de «... ev r^ ^^X9 ^^^ Belae dyaiJMpdc iBi wbfg Xiyei, — Ibid. ibid.
Note (q), page 80.
On the Liturgy ascribed to St. Basil, in use at Constantinople at this day, I would observe, 1st, that the terms rational and unbloody sacrifice (r^v Xoyiir^v ravriyv icai dyaifiaicToy dvaiay) are applied to the elements of bread and water when placed on the altar, before the prayer of consecration by invocation of the
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Holy Ghost 2nd, The prayer of consecration is as follows, — wpoffdirrtt ra dyTlTVwa rov dyiov awfiaro^ ica\ aifiarog tov Xpierrov 90V Zt6iuBa Koi ee irapaKoXovfiev • • . rov fikv aproy rovrov Troiriaoy avTO TO rlfitoy adfia rov Kvpiovy icai Ocov, Kol trw^poc fifUiy *Iriffov XpioTov , , , , ro is voHipwy rovro, ahro ro rifnoy al/ia rov Kvpiov Ka\ Beov koX trutrfipog fffi^y 'Iritrov Xpiirrov . . • MerafiaXijy ry nyevfiari <rov rf ^yiy. 3. This is succeeded by the following, — 'H/Ltdc it ^avrac, rovg cjc roiv kvog Aprov Kal rov vorriplov fitrixoy" raSf lywaac dXA^Xocc ecc £voc iryev^aroQ h,ylov KoiywrlaVf Kal firjiiva fifuay etc Kpifiay ^ eic Kardicpi/xa, Troi^eracc fitraiT\tiv rov hylov a&fiaroQ Kal atfiaroc rov Xptorov trov, Goar's Rituale Grsecorum, pp. 164. 169. 170. From the Greek- Arabic Liturgy of St. Basil, belonging to the Church of Alexandria, I will cite merely the prayer of oonsecration. Qoiiiay rov /lev aprov rovrov ylv€<rdai eig ro dywv trdfia avrov rov Kvplov ii Kal Qeov koX <rwr^ poc iifi&v 'Iriaov Xpiirrov eig d^eaiv iLfiapriwy Kal ilg (utrlv ri^y aii^viov rote i{ ain-ov fjLeraXafifidyovtnv' ro ie iroriipioy rovro ro rijiiov alfia ro rfjg KairfJQ iiaOiiKrjc avrov rov Kvptov i:. r. X. . • • rolg ei ahrov fi€ra\afx(iavovtnv, Renaudot, Col. Liturg. Orient, i. 69. From the Coptic Liturgy of St. Basil, I will cite also the words of consecration. Ostende faciem super hunc panem, et super hunc calicem, quos super mensam hanc tuam Sacerdotalem posui- mus : benedic eos, sanctifica eos, consecra eos, transfer eos, ita ut panis quidem hie fiat corpus tuum sanctum, et hoc mistum in hoc calice sanguis tuus pretiosus, ut sint nobis omnibus prassidium, medicina, salus animarum, corporum, spirituumque. Ibid. p. 3.
Constantinople, A.D. 879.
Note (r), page 81.
^'Ckpitrtv ii &yia ovvoioCf ^erre si riveg ruiv e{ 'IraX/ac ifXiypiicwv, ^ XdUcSy, ^ kvitrK6irtav, iv rjjf 'Acre^, § EvpwTiy, ^ At/Sviy iiarpifiovreg vfTo iefffioVf ^KaSaipeffiVf ^AvaOc/Ltan^/ior irapa rov iLyiiararov vdva lyivovro 'Iwdrvov, tva sifflv oi roiovroi Kal napa ^wriov rov Ayiaira-
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Tov vaTpiapx^^ KwvoraFrcrovircSAeaic cv Tf ahrf njfc cxirifiiac ^p^y TOvriffTiy yj Kadppr^fUyoif Ji ayartOeftarurfUvoif jf dft^trfiiwoiy wg pUvroi ^wrioc o dyUfraroc fifiHv TraTptapyjig Kkiipuawc 9 Xaucovcy 9 rov dpxupariKo^ Kal UftariKov ray/iaroc* ev oi^^i/irorc wapoucltjf, vwo d^opiiTfioy, 9 KadaLptfTiVf h dvadefMrnrfioy iroc^^p* W ex9 o^ovc va2 6 ^ycwroroc vdrrac ^IvdyrriQ, ical ^ jcaf' avrov 4yia rov Gfov P<ii/ia/a»v tKKkifffia Iv rf avr^ Tilt tTririfilag KpifuiTi, firi^iv rwv vpo<r6vTwy irpeafieit^y rf hyiutraT^ dp6yf r^c Ftafjtaikty icjcXijcriac firiSe T^ ravTfiQ wpoiBp^ to irvyoKoy KoiyoroiMiVfievoy ftiyre vvy, ft^re ec£ ro /Acrcireira.-— Cone. yiii. 1526.
Note (s), page 82.
Post heec antem Leo papa .... indelebile montimentum eri- gendum pntavit, quo posteris innotesceret, in 8acro symbolo esse nihil addendum. Siquidem in basilica Sancti Petri, duas tabulas argenteas ad confessionem ejusdem Sancti Petri affigendas cura- Tit, in quanim altera symbolom Latine scriptum legeretur, in altera vero Greece exaratum, absque aliquo quatuor illamin syl- labamm additamento, FUioque^ sed illud in suo pristino candore volait integrum permanere. — Cone. yii. 1198.
Note (t), page 83. See Concilium Aquisgranense, in Cone. vii. 1194.
Lateranj I., a.d. 1123.
Note (u), page 83.
Ego Henricus, D. G. Rom. Imp. Aug., pro amore Dei et Sanctae Romanae Ecclesiae . . . dimitto Deo, et Sanctis ejus Apos- tolis Petro et Paulo, et sanctae Catholicae Ecclesiae^ omnem in- vestituram per annulum et baoulum, et concedo in omnibus ccclesiis fieri electionem et liberam consecrationem, ^c* — Cone. X. 901.
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Lateratif III. a.b. 1179.
Note (x), page 84.
Canon 1. — Statuimus igitur, ut si forte inter cardinales de sub- stituendo pontifice non potuerit concordla plena esse^ et duabus partibus concordantibus tertia pars noluerit concordare, aut sibi alium praesumpserit ordinare : ille Romanus pontifex habeatur, qui a duabus partibus fuerit electus et receptus. Si quis autem de tertiffi partis nominatione confisus, quia rem non potest, sibi nomen Episcopi usurpaverit : tarn ipse, quam qui eum receperint, excommunicationi subjaceant, &c. Praeterea si a paucioribus aliquis, quam a duabus partibus, fuerit electus ad apostolatus officium, nisi major concordia intercesserit, nullatenus assumatur, et prsedictae poense subjaceat, si humiliter noluerit abstinere, &c. Cone. X. 1508.
Note (t), page 84.
Oulielmus Tyrensis^ Albertus Bethlehemita, Heradius Csesa- riensis, Rodulfus Sebastinus, ' Totius Aconcnsis, et Romanus Tripolitanus.
Note (2), page 84.
See Le Quien, Oriens Chtistianus, vol. iii., towards the end ; where we have the catalogue, Pr»sulum ritAs Latin! in Oriental! tracts.
Lateranf IV., a.d. 1215.
Note (aa), page 85.
Facto priuB ab ipso Papa exhortationis sermone, recitata sunt in pleno Concilio capitula septuaginta, quss aliis placabilia, aliis videbantur onerosa. Matt, Paris, p. 272, cited by Collier, i. 425.
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Note (bb), page 85.
Venere turn quidem multi in consultationem, nee decend tamen quicquam aperte potuit. Platina, in vita Innocent. III.
Note (cc), page 85, Vol. X. p, 99.
Note (bd), page 85. Nov. Eccles. Hist, Cent. xiii. p. 95, cited by Collier, i. 425.
Lyons, I., a.d. 1245.
Note (ee), page 86.
Nos itaque super praemissis et complaribus aliis ejus ne- fandis excessibus, cum fratribus nostris et sacro Concilio delibe- ratione praehabita diligenti, cum Jesu Christi vices, licet immeriti, teneamus in terris .... memoratum principem, qui se impeiio et regnis omnique honore ac dignitate reddidit tam indignum .... suis ligatum peccatis, et abjectum, omnique lionore et dignitate privatum a Domino ostendimus, denunciamus, ac nihilominus sen- tentiando privamus ; omnes, qui ei juramento fidelitatis tenentur adstricti, a juramento hujusmodi perpetuo absolventes : auctoritate apostolica firmiter inhibendo, ne quisquam de caetero sibi tan- quam imperatori vel regi pareat vel intendat, et decemendo quos- libet : qui deinceps ei velut imperatori vel regi consilium vel auxilium praestiterint, sen favorem, ipso &cto excommunicationis vinculo subjacere." — Cone. xi. 645.
Lyons, II., a.d. 1414. Note (ff), page 87. Imperator, diaconum consuetam Papas commemorationem inter
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divina mysteria pronuntiaturum cohibet. Le Quieny Oriens Christ, i. 2SS.
Note (go), page 87.
Michael Palaeologus, the Grecian Emperor, was one of the first princes whom this audacious priest (Martin IV.) solemnly ex- communicated; and the pretext was that he had broken the peace concluded between the Greek and Latin churches at the council of Lyons. Mosheim (Maclaine's Trans.) iii. IBS, 184.
Aquileta. Perpignan, Pisa, a.d. 1409. Note (hh), page 88.
Ipsosque Angelum Corarium (Gregory XII.) et Petrum de Luna (Benedict XIII.) de papatu, ut prsefertur, contendentes, et eorum utrumque, fuisse et esse notorios sclusmaticos .... necnon notorios hsereticos et a fide deidos .... omni honore et dignitate etiam papali indignos ; ipsosque et eorum utrumque . . . . ne reg- nent, vel imperent, aut prsesint, a Deo, et sacris canonibus fore ipso facto abjectos et privatos, et etiam ab ecclesia prsedsos, &c.-— Cone. xi. 2127.
Note (ii), page 88.
.... ipsosque Petrum de Luna (Benedict XIII.) et Petrum de Candia (Alexander V.) fuisse et esse notorios schismaticos, et pertinaces, notoriisque peijuriis irretitos, et ecclesiam Dei scin- dentes notorie, et ob hoc omnino dignitate papali et alia qua- cumque se reddidisse indignos. — Cone. xi. 2106.
Note (kk), page 88.
Decimum sextum Generale Concilium fuit Pisanum, indictum et congregatum a cardinalibus Gregorii XII. et Benedict! XIII. A.S. 1409. — Azorius, cited by Labbe and Cossart, Cone. xi. 2139.
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Constanctf a.d. 1414. Note (ll), page 89. .... eadem sancta Synodas .... pronuntiat, decemit et declarat .... eundem Petnim de Luna, Benedictnm dedmum terdom, nuncnpatiim, foisse et esse perjummy umyersalisEcclesie scandalizatorem, .... schismaticam et hssreticuniy ac a fide de- viuxn . • • • ac omni titulo, giadu« honore et dignitate se reddidisse indignuniy a Deo ejectum et piaecisiun, et onmi jure eidem in papatu et Romano pondfici, ac Romanse Ecclesias quomodolibet competente, ipso jure privatum, et ab Ecclesia Catholica tanquam membrum aridum praecisum. — Cone. Const. Sess. 37. Labbe and Cossart, xii. 235.
Note (mm), page 89.
. • . ipsumque dominum Joannem simoniacum notcnium • • • ipsumque propter prsmissa et alia crimina in proeessn dictas eansae contra enm deducta et contmita, tamquam indignum et inutilem et damnosoxn, a papatu et omni cgua admiiristratiane spirituali et temporali amoyendum, privandum, et deponendum fore. Et cum hoc dicta sancta Synodus amovet, privat, et de- ponit, universos et singolos Christicolas, cujuscumque status, dignitatis, vel conditionis existant, ab ejus obedientia et fidelitate et juramento absolutos dedarando. . • . . .
Datum Constantiae, &c. die Mercurii, 29 mends Mail, Anno Do- mini, 1415. — Cone. Const. Seas. 12. Labbe and Cossart,. xii, 95, 96.
Note (nn), page 89. Item declarat, quod quicumque cujuscumque conditionis, status dignitatis etiamsi papalis, qui mandatis, statutis, seu ordinationi- bus aut praeceptis hujus Sacras Synodi, et cujuscumque alterius Concflii Greneralis legitime congregati, super pnsmissis, sea ad ea pertinentibus, factis, vel fadendis, obedire contnmaciter contemp- serit, nisi resipuerit, condignae poenitentiae subjiciatur, et debite 7
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puniatur, etiam ad alia juris subsidia (si opus fuerit) recurrendo. — Cone. Const. Sess. 5. Labb^ and Cossart, xii. 22.
Note (oo), page 89.
Approhaium. Quoad ea nimirum quae ibidem ad fidem per* tinentia contra Wiclefium, Uussum, Matthseum Dresdensem et
Hieronymum Pragensem decreta et promulgata leguntur
Quae yero de anctoritate Concilii supra pontificem constituerunt, sententia Florentini et Lateranensis Coneiliorum plane reprobata sunt. Note of Binius, in Labbe and Cossart, xii. 287, 288. " Quibus sic factis, sanotisaimus dominus neater papa dixit re- spondendo ad prsedicta, quod omnia et singula detenninata, con- dusa, et decreta in materiis fidei per prsesens Concilium, concilia- riter tenere et inviolabiiiter observare volebat, et nunquam contraire quoquo modo." — Sessio 45. Cone. Const, in Labbe and Cossart, xii. 258.
Pavia, Sienna, a.d. 1423. Note (pp), page 90.
— pro loco dicti proxime futuri ConciL'i celebrandi supradicti, eodem consentiente et approbante Concilio, dvitatem Papiensem tenore prsesentium deputunus et eliam asmgnamus.'' — Martin V., in Sess. 44. Cone. Const. Labbe and Cossart, xii. 257.
Basle, A.n. 1431—1442. Note (qq), page 92.
.... Nieolaus V., pacis gratia approbavit eas constitutiones quae de beneficiis Ecclesiasticis edictae ac promulgatae fuerunt : reliqua omnia quae aliorum Coneiliorum decretis et constitutioni- bus non sunt definit, judicio ejusdem Nicolai, sententiam prae- decessoris sui Eugenii hae in re imitantis, rejecta et improbata fuerunt. — Note of Binius in Cone. Basil. Labbe and Cossart, xii. 1421.
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Florence^ a. d. 1439.
Note (rr), page 93.
*£irei^i) &pa wavovpylatQ Koi ^evairifffioic Koi avayxaic Kal /i^
e^eratrei &\riddat to. i^fc \j/ev^offvy6^ov iKeivric iripag eXcilie, ical
wapa Tify i/fieripay didyoiay Axupov to iniTpoiriKdv fisyiruf, — Cone.
Constantin. Sess. 2. Labbe and Cossart, xiii. 1367.
Note (ss), page 93.
" Utqne Generalit octavi ConcilU jampridem Florentiae habiti acta h Ghraeco in Latinum sermonem verterem," &c. — Barthol. Abrah. Cretensis. — Labbe and Cossart, xiii. 1264. Tbis is the passage in which Binius did not scruple to change octavi into sexdecimiy to make it square with the Roman accounts.
Trenty a.d. 1545—1568.
Note (tt), page 96.
Numerus praelatorum cujuscumque nationis qui ad oecumenicam Tridentinam Synodum convenere.
Itali 187) per procuratores duo.
Galli 26, per procuratorem unus.
Hispani Si ^ per procuratores 4.
Germani 2, per procuratores 4.
Angli 1. Hibemi 3.
Lusitani 3. Poloni 2.
Hungari 2, Flandri 2.
Moravi 1. Croati 1.
Illyrici 3. Giaeci 9. — Cone. xiv. 938. The one English Bishop was Goldwell, formerly of St. Asaph. The three Irish are stated to have been Magongail, Bishop of Raphoe, O'Hart, Bishop of Aghadoe, and ' Oberlaith, Bishop of Ross.
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Vn. NICE, 11, A.D. 787.
From the Ath Action.
The Holy Synod exclaimed, the instructions of the inspired Fathers have directed us aright : from them we have drawn truth and drank of it; by following them, we have escaped falsehood : being taught by them, we salute the venerable images. The Fathers preach, we are the children of obe- dience, and, in the face of our mother, rejoice in the tradition of the Catholic Church. Believing in one God, who is praised in the Trinity, we salute the honourable images. Let them be anathema who do not. Let those who do not think thus, be driven far away from the Church. We follow the ancient institution of the Catholic Church. We anathema-
'H kyla ovvoZoq k^eP&iiae' t&v 0€O<lt06yywv traripav ai hSaaxa" Xlai fifidQ BuapduKravTO, c{ ahr&y apvtrdfuvoi r^v dXifOeiay kirorla' OrifiBV, ahrdiQ icarajcoXov64(rayrec, ro xj/ivBo^ e^ikf^afuy, Trap* avT&y ^ida^6evrc(, o'CTrrac eixdyac dcnra^ofjuda. TraripeQ icripvr' Tovtri, Teicya inraxoijg kvfitv^ koX €yicav\&^e6a ky npoffwir^ IxriTpOQ T^ wapaB6trei rfjg KaSoXticilc kKKktitrlag, Triffrevovrec cic cva Otoy Toy ky Tpi&Bi dyvfiyovfieyoy, tclq rifilag sixdyag dtnra" (dfisBa' oi fxri ovTtac t')(pyTeQ dvoBtyLa etrruKray, oi firj ovrwg <^po' vovyreg woppia rfJQ kKK\ri<riac kKluayfiriTiavay. iifieiQ ry ^PX^^9 BeafJLodeai^ ttiq KaQokLKriQ kKxXrifflag kiraKoXovdovfity. fifisig rovg npovTiBivrag ri, Jj dtpaipovvTag kx r>lc icadoXiKiis kKKXri<rlag, dyadefio"
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110 NICE, II.
tize them who add anything to the Church, or take away anything from it. We salute the venerable images ; we condemn with anathema them who do not. Anathema to the accusers of the Christians, and to the image-breakers. Anathema to them who cite against the venerable images the sentences of Holy Scripture, which are against idols. Anathema to them who say that the Christians go to the imager as to idols. Anathema to them who ktiow^ ingly communicate with the insulters and disho- nourers of the images. Anathema to them who say that beside Christ our God, any other has delivered us from idols. Anathema to those who dare to say that the Catholic Church ever receives idols.
riiofiiy. fifieic Tilv iwdaaicrov Kaiyoro/xlay r&v Xpi(mayoKarfiy6' puv dvaOefiariio/iev. iffitiQ rac treirTdQ (XKOvaQ dtriraio/jLeda. fffjLslQ rois /id o^TtaQ exovrac rjJ dvaOifiari KaOvirofiaXXo/jLey. toIq KpiffriavoKaTiiy6f>oi^, ijroi roig elKovokkatrraic dyddefia, role kxXafilidyovai rac r^g Otitic ypa^VQ fi^ff^iCt rclc icard rwv siBkh' Xwv, tie rdQ atfrrde uKoyae, dyddtfia, toiq /jli^ daTra^o/JLiyote rdg hylae ical aeirrde eiicSyaQ, dyddcfia, toIq dffOKaKovtn. rde Updg Koi aitrrde tUdyaQ ei^ci;\a, dydOefJta. toIq Xiyovaiy^ on wq deolc ol XpiffTiavol raic €iK6<n Tpofripxoyrai^ dydOe/Jia. roit Koiviayowfiy iy yyu^ffii Toiie hfipliiovai kqI dn/jid^ovm rdg veirrdt elKovac, dydOefAa* role Xiyovoty, Bri vXi^v Xpttrrw rov.Btov fffjuSy &Woe kppvaaro ilfJULQ ix riSy tlB^Xufy, dyddefjia, rotg roXfjLwtri Xiytiy r^y KaOoXue^v iKK^fiaLay eiSiaXd «orc BeSix^f^h dvdBtfia, — Cone. vii. p. 318.
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From the Same.
Moreover we salute also the image of the ho- nourable and life-giving cross, and the holy relics of the Saints ; and we receive and salute and embrace the holy and venerable images, according to the primitive tradition of the Holy Catholic Church of God, and of our holy Fathers, who both received them, and ordained them to be in all the most holy Churches of God, and in every place of His dominion. We, therefore, as is aforesaid, honour and salute and honourably worship the holy and venerable images, that is to say, the image of the humanity of our Great God and Saviour Jesus Christ, and of our im-
"Erc ye iii^y dawaiofieda icai rov rvvoy rov rifiiov icac ((oowoiov tnavpov, KOI ra &yia Xe/i//ava ruv hyluv, Koi rat &ylag Kai vivrac elK6ya£ <tvohty6iuBa^ Koi dinra(6fi£Ba, koi TepiTrrvtrvdfieOa Kara T^v dp')(Tjdev TrapadoiTiy riyc ^yicLQ rov Gcov fcaOoXcic^c tKKkqoiaQ^ eiTOvy TiHy hylwy Tcaripiay ^fjuoy, raiy ravrae Kal Be^afiiyufy koI Kvpia(rdyT(M>y el vac ev irdfraiQ rate hyiiardraig rov Qeov iKKXrialaigy Kol kv trayTi rSirt^ rffg BttnroreiaQ ahrov, Tavrag ^e rde rc/ii/ac Kal (reTrrde £iK6yagf Kadtijg wpoeiprirait rifiiaixty kcli dtnraiofjLeOa, Kal TifiriTiKtoQ irpoffKvyov/jiBy' Tovritrrif rfjy rov /xcyaXov Qeov Kal trwr^^ poQ iifitSy 'Iriffov Xpitrrov eyayOpiitiriifrEWQ elK6ya, Kal rfJQ dypayTOv
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maculate Lady and holy Mother of God, of whom He was pleased to be made flesh, and to save and turn us away from impious love of idols : and the fonns and representations of the holy and incorporeal angels, for they also appeared to the righteous as men : in like manner, of the Divine Apostles worthy of all praise, and of the inspired prophets, of the victorious martyrs, and of holy men : that by the re- presentation of them we may be able to attain to the memory and remembrance of the prototype, and become, in some sense, partakers of sanctifica- tion. We have been taught thus to think, and we have been confirmed in this opinion both by our holy Fathers, and their divinely transmitted instruc- tion.
^ttnroiyiiQ tlfiHy col «txyay/ac Oeoroicov, c{ i(c airrog i}v36jci}(r£ cap- KtjBfiyaif Kai tnStrai koI dwaXkaiai fifidg xao^c ^vtraefiovQ eiBwXo- /ioWac* rMv re aycMv icat hawfiar^y dyyiXuy' ical &vBpw7roi ydp role ^uca/o«c iyei^yi<yOti<ray, Ofwi^Q ^e Kal rwv deitay Kai xavcv^^- fA^y aVooToXM)^, rHy deriyop^y irpofiirvy, koI dB\o^6ptay fiaprvpfav, Kai hvlwy dyBptiy rdc /iop^c «u eiKoylfffAara' wc ^ut rifc airr^y iiVa{b»ypa^^<reii»C dg inrofjiyfiviy koI fiyifJiriy dyayetrOai Svyairdai wp^^ TO wpwoTVToy^ Koi ey fuBiUi yiyeoBai rivoc hyiaafJLov. ravra ovTta fpovccv k^iBaxBfi/uy, koI k^t^iiStifiEy irapd re rwv dyiwv
■M^itripi^y fifiiiy^ Kol rrig avr^y Otoirapa^^rov BiUoKoXiaQ Cone,
vii, 322,
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Decree of the Synod.
From the 7th Action. — {On Image Worship)
And to speak briefly, we preserve without innova- tion all the ecclesiastical traditions which have been ordained for us, whether written or unwritten. One of which is the formation of image-representation, so as to harmonize with the History of the Gospel nar- rative, for the confirmation of the true and not fan- ciful, manhood of God the Word, and to be profitable for the same purpose. For the things which are illustrative of each other, have unquestionably a sig- nification common to both. These things being so, we, treading as it were on the King's highway, and following the divine instruction of our holy Fathers, and the tradition of the Catholic Church — ^for we
Kal (rvveXoyrec fa/xev, hiratrac tcl£ iicicXTicnatyriKaQ cyypa0ii»c V aypa^wc redeeiriafiiyaQ ^/juv trapaZoaeiQ dtcaiyoro/JLiiTias 0vXarro- fiey Jy fiia tori Kal fi rrJQ eiKoyucilQ dva(iaypa<l>iiffewc tKrinnaaiq^ «C r^ loTOpl^ Tov ehayytXiKov mipvy/jiaroc avvi^Zovtra^ vpog wt- trnaair rriQ aXi|0ii^c t^oi oh Kara ^vrairiav tov Qtov \6yov tvav dptJiriiaeiaef icai elc ofioiav Xvo'creXfiav 4^7v ')(pTi<nfuvovaa, rd ydp dXK^X^y driXiariKdf dyafU^ifiSXutQ Kal rdg dXXf^Xiay tyovtriy kfi^atiQ rovrwy ovriag ix^yruty, rily PatnXiKijy 4i<nrep epx^" fieyoi Tplftoy, liraKoXovdovyree r^ OiriySp^ Si^aaKoXi^ rtJv hyiuty varipwy ^fM?r, Kal t^ va^a^Strei TrJQ KaOoXiKtig iKKXriaiac' rov yap
I
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know this to proceed from the Holy Ghost which dwelleth in her — decree with all certainty and accu- racy, that, like as the figure of the holy and life- pving cross, so also the venerable and holy images, whether (painted) in colours, or (Jbrmed) of stones or any other fitting substance, shall be placed in the holy churches of God, (being described) on the sacred vessels, and garments, on walls and tables, in houses and on the highways ; (naniely\ of the image of our Lord and God and Saviour Jesus Christ, and of our undefiled Lady the Holy Mother of Grod, and of the honourable angels, and all saints, and holy men. For, accordingly as they are constantly seen by means of image-representation, so also are they who behold them raised to the remembrance and desire of the prototypes ; and to pay to these (images) salutation and respectful worship : not, indeed, that true worship of faith which is due to God alone : but to make in
iv ovr^ oiic^^ovroc hyUnt wvtyfiarog cIkcu ravnfy yivkKFKOfur* hpiiofuv avy cUpj/Jc/f m^ Koi ififuKeiq, irafiurXi|9i»c ry rvw^ Tov Tifdov cat l^mowowv erravpov drariOeaBai roc vnrrac koI hyiti^ uxSyag, toq Ik ')(p4afianay kcu if^i^oc Koi kripag vXi|c iwiTriSelwc c^ov<n|C9 iy raic &y/aic tov Geov cicicXi|o'«acc, iv Upois ffKevetrt Kal iffd^ai, Tolxpie re Kal aavlaiVf otcocc re ical o^Jc rng re tov Kvplov K(d Geov ical o'Ctfr^poc fifJi^y 'Ii|<rov Xpivrov tMyog^ Kal r^^ aj^pdy^ TOV ieaicolyris ^iidy TnQ hyiag OurrdKoVf Ti/iltay re ayyeXwv, koX vayTwy 6,yiwy Kal oaitay kyZpwv lavf yap avytxitQ IC elKoyucfjc dynrvxw^cwc hpS^vTai^ Toaourov Kal oi ravrac Oew/icroc imyitrrayrai xpoc TTiy tUv wpuTOTVJTtity fiyiifiriy re ral ivtwoSrifFiy^ Kal ravraiQ iLffTturfioy ftdl ri/iiiruc^v irpoaKvyiiaiy Sivoyi/ieiyf ov fif^y Tt^y Kara vicrriy fifitiv dXiiQiyriy Xarpeiay^ fl irpcircc fidyy ry Oeig ^vaei, aXX'
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honour of them, in the same manner as to the figure of the holy and life-giving cross, and to the holy gospels, and to the other sacred instruments, the presen- tation of frankincense and lights, as has been piously ordained by the ancients. For the honour rendered to the image is transmitted to the prototype : and he who worships the figure worships the substance of that which is represented by it; for thus the in- struction of our holy Fathers is established, to wit, the tradition of the Catholic Church, which, from one end of the earth to the other has embraced the Gospel.
ov rp&iTQV rip Tvirtj^ rov rifjUov ical (woiroiov oravpov Ka\ roig hyioiQ ivayyeXioiQ koI rdis XoittoIq iepdiQ dyadriflUinf koi Ov/ua<r/jLarwv Ka iftwruty wpotTayutyrjv vpog riiv rovrtoy n/xily 'irou'iffOg.if Kadijc Ka TciiQ dpxaiotQ tvfTE^wQ UBitnai, ^ yap rrJQ elKoyog rc/x^ eiri to vpioT&rviroy hia^aivtC Kal 6 vpoaKvy&y rijy eiKSya, TrpoaKvyel ky airr^ ro6 kyypai^fiivov rrlv vrdoraaiv, ovruf yap Kpariyerai // rtoy hyitiiy varipioy fifxiiy' SiBaffKaXla^ eirovy vapAhoaic rfit KaSoXiKfjc EKKXTiala^f rfjg drro irepariav dg wipara Be^afiiyric ehayyiXioy, — Cone. vii. 556.
I 2
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From the 7th Action.
From the Sj/nodical Episile to Irene and Constantine.
{On Image Worship,)
It is decreed by all means to receive the yene- rable images of our Lord Jesus Christ, inasmuch as He was a perfect man, and according to all the his- torical account which is described in the Gospel nar- ration ; and of our undefiled Lady, the holy Mother of God, and of the holy angels ; (who) appeared as men to those who were worthy of their manifesta- tion ; and of all the saints ; and (the representations of) their agonistic contests ; on tablets and on walls, and on the sacred Tessels and yestments, as of old time the holy Catholic Church of (Jod has received, and as has been ordained as well by the holy chief masters of our doctrine, as also by their divine suc- cessors, our fathers; and to worship or to salute
tiffTt Kara trayra lLirol€\€aBai rac tmrrcLQ tiKdvajQ rov tcvplov fifiQvlriirov Xpitrrov, Ka66 riXetoc &ydpwiroc yiyore, Kal otra unopi" KWQ Kara rijv ehayyeKucfjr ^iriyrftriv ^laypafoyraC rfig re dxparrov Beffirolvric iifiiay rfJQ hyiaq dear6KOV, hylw re dyyeKxav* dfg AvOpu- vol tvt(^avl(rdri<Tav rote d^ioiQ yevofUyoig rfJQ ahrfSv lfX<^veiaQ' Koi iravrtav ruv hyitaV Koi rove dyiaviaracovg avr£y &dXovc ev re oavitTi k'al ev rolxotQt lepole re vKeveai xdi iadfifnf icaO^c ix rvv dyUaQev \p6viay r\ kyla rov Qeov KaBokiKJi eKxXtiola irapiXo/Se, Kal eOetrfJioOerriOri vapa re rdv hyiwy irpfarap\iav rtiQ fifiHv ^fZao- KoKiag, koi riSy ahrwy haB&)(iay deenreolwy iraripuy fffiAv* xal
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them ; for both mean the same thing. For to wor- ship (icvvctv), in the ancient language of Greece, sig- nifies to salute and to love : and the addition of 9rpoc indicates an augmentation of affection ; as ^€/oci» and irpoatfkipu}, Kvpht and 9rpo<Ticvpoi, icvvcu and irpwsKvvCfy which marks intensity in the salutation and affec- tion. For what a man loves that he also worships, and what he worships that he assuredly loves ; which our human carriage towards our friends testifies, and an embrace, which fulfils both. Nor do we learn this merely from ourselves, but we find it written by the ancients in the Holy Scripture. For in the History of Kings, it is written, "And David arose, and fell on his face to the ground, and worshipped Jonathan f three times, " and kissed him." And what again doth our Lord in the Gospel say of the Pharisees ? ** They love the uppermost
raurac TrpocncvvcTv, ^roi atnrdiietrdaf ravroy yap dfJLipOTtpa' Kweiv yap T^ kWadiK^ dpyaiq, BiaXeKrt^ to dtrirdi^Etrdai Kai to (fnXeJv (TTifiaiyeC Kal to ttjq npog irpoOitrtktc eirlTatrly Tiva ^riXol rov woOov, &(TVEp ijtipia Kal wpotTil^iput, icvpcJ Kal Tpotricvpa), KvyCj Kal irpotrKwutf b EfKbaiyei roy davatrfjioy Kai Trjy icar* CTreicracrcv (piXiay. o yap rcc ^(Xet, Kal vpovKweV Kal o irpotrKvyEt, TraVrwc ical ^c\c<, u)q fiapTvpei If dv- dptoviyrf (r\i<ng i Trap' tifitay irpOQ tovq (jtiXovg yirofiiyri, Kal tyTcv^iQ TO. Evo dTToreXovva' oh fjLoyoy ^e tovto Trap* fjfuy, dXXa Kal irapa rote iraXaiole kv rgf Qtiq, ypaif^ tyyeypafifiiyoy evplaKOfiiy' ky yap Toig iOTopiaiQ Ttiy fiaaiXeiuiy yiypafrraC Kal ^ajili dyitrrri^ Kal tvitrey kin Trp6(T(07roy avrov, Kal irpotreKvyriae Tplg roy *ItaydOayf Kal Kare- iblXriffEy avToy. Ti^e irdXiy 6 Kvpiogirepl r«v ^papitraltay evayytXiKwg 6ri(ny\ dydir^ai Tag TrpwroKXitriat; ky Tolg hiiryoig, Kal tovq dairatr^
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rooms at feasts and salutations in the markets.'* Here it is plain that He speaks of worship as
salutation And although the word irpo<r-
KvwfiuiQ be often found applied in the Holy Scripture, and by our holy and eloquent Fathers, with reference to the spiritual Xarpua it is that being a word of many meanings, it has for one of its significations the worship of XarpcMT. For there is also a worship of honour, and affection, and fear : as we worship your glorious and most serene empire. There is another worship of fear alone, as Jacob worshipped Esau. And there is another of thankfulness. As Abraham for the field which he bought of the sons of Heth for a burying place for Sarah his wife, worshipped them. And again they who look to receive some fovour from their superiors, worship them, as Jacob wor- shipped Pharaoh. Hence also the Holy Scrip- ture teaching us, "Ttou shalt worship the Lord
fiovQ ey rate dyopaJQ, ^rjXov iyravSa dtnratr/JLOv r^y irpoaKvyrifnv
Xtyct el Be teal woiXXaKie evpifrai ^ wpoaKvyrjtnQ iy TJj dtl^
ypa^p Koi Toig dartioXSyoiQ dytocc irarpaaiy iifxwy iirl r^c iy jryiv' fjLari XarpeiaQy &£ woXvarifwg ovtra ^ ^a>v^ filay rdy alrrijg tnifjiaiyO' fiiytoy efjuffaivei r^v Kara Xarpelay irpoaKvyrimv' eerri yap vpoa- Kvyriaig icai ^ Kara Ti/JLtjy Koi vodoy Kai <^6fiov* &g irpotrKvyovfuy Jlfulg TT/y icaXXtviKoy icai ^fupbyraTfiy v/JLwy f^mXelay, etrriy Irtpa Kara (pSfioy fioyoy* «c *Iajc«/3 wpotrtKvyriae roy 'Hoxtv. ttrri jcac Kara Xaptv «c 'AfipacLfi Wcp aypov, ov eXafiey Topa rwv vldiy Xer eIq TttijiTJy ^fipag riJQ yvyaiKog avTOv, vpoaeKvyrfaty avrovg' irdXiy Be vpodloK^yrig riyeg &yTiXri\ff£(aQ Tvxely wapa rwy viriptxdyTfay, TTpovKvyovcriy ahrovcj wq 'Iar«[»)3 roy ^apaw' eySey jcai i^ Oc/a ypafr^ ^i^atTKovtra fffidg' Kvpioy roy Qeoy <rov ^wpoaKvyriireigf Koi avrf
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thy God, and Him only shalt thou serve," speaks freely of worship, and not in respect to him alone, as being a word of various acceptations, and am- biguous: but it directs thou shalt serve (Xarpcu- <T€cc) Him alone ; for to God alone do we offer Latria. These things being manifest, it is agreed unanimously and without gainsaying, that it is pleas- ing and acceptable in the sight of God to worship and salute the representative images of the dispen- sation of our Lord Jesus Christ, and of the undefiled Mother of God, and ever Virgin Mary, and of the honourable angels, and of all the saints. And if any one doth not so, but contends against, or behaves in- differently in respect to the worship of the venerable images, our holy and oecumenical synod anathema- tizes him.
fwy^ XarpevtniQ' rr^y ficy wpoatvyiiviy a*iroXvr«c '^'^ ov fiovf tip^Kty^ frfC ^id^opa enifiaiyofuya ey(pviray koI ofiityvfwy oZtray li^y ^y^y* TO ^c \aTpev<r€iQ airrf fioy^ eipriKe' koI yap /i6y^ Qe^ rijv Xarpeiay fifJieic dya^pofi€y* rovrwy ovrwc airo^ei\Qiyr^yf ofioXoyoV' fUykfc Kol dya/ju^itrfifiriirvQ dwodeicroy Koi tvdptaroy dyat iyvwioy Tov Gfov, eixoyucac dyannrtiKreiQ r^c Tt olxoyofiiag tov cvplov fifidy ^Ititrov XpcdTov, Kol TJic d\pdyTOv QtoroKov ica« dtiTcapdivov Maplag^ Tuy Te rifuiay dyyiXjuy, xal iravrciiv rtHy ay/wv, wpotncvyeiy koi dtnraZtaBai, ILai ct tiq fifj ovrutg cx^^' aW d/JU^iapriTotri icai yovoi iTEpX riiy TiSy (rtTcriay EiKOvuty wpotncvvritriyy tovtov dyaSefiariZu 4 iyia Kol oiicov fuy iKfl fifnHy ffvyoioQ, c. r. X. — Cone. vii. 582, 584.
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Canon VII.— (Ow Rdics.)
.... We decree that whatever venerable churches have been consecrated without holy relics of mar- tyrs, shall have a deposit of relics made in them with the accustomed prayer. And if after the pre- sent time any Bishop shall be found consecrating a church without holy relics, let him be deposed, as one that transgresseth ecclesiastical tradition.
.... QtTOi 61 V aEiTToi vaoi KadiepuxrOriaav iiCTog &yiwp \ei\pdvwv fxapTupwyf bplZofiev kv avrolg Karddemv ytviaQat Xeiyf/dvtoy fiera Kal rfJQ (Tvv^dovc «vx»>c. Ka\ el ditv rbv vap6proc nc evped^ ixia- KOire^ X^F^ Ay/A^i^ \n)fjdp6>y Ka^piwv vaav^ KaQmptiadt^y &q irapafit^viKiiiQ rh^ iKickritnaQTiKas 7e^paS6auQ^-'^Cpnc. yii. 604.
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VIII. Constantinople, IV. a.d. 869.
Canon I.— (On Tradition.)
We who desire to walk without offence in the right and royal path of divine justice, are bound to retain the definitions and opinions of the holy Fathers, to be as it were lamps always shining, and enlightening our steps which are after God. On which account also, after the example of the great and most wise Dionysius, counting and esteeming these as se- condary oracles, we may very readily, even concern- ing them, sing, with the divine David, " The com- mandment of the Lord is bright, enlightening the
Canon I.
Per aequam et regiam divinse justitiae viam inoffense incedere volentes, veluti quasdam lampades semper lucentes et iUumi- nantes gressus nostros, qui secundum Deum sunt, sanctorum Patram definitiones et sensus retinere debemus. Quapropter et has ut secunda eloquia secundum magnum et sapientissimum Dionysiam arbitrantes et existimantes, edam de eis cum divino David promptissime canamus : " Mandatum Domini lucidum, illuminans oculos ;" et ''Lucema pedibusmeis lex tua, et lumen
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122 CONSTANTINOPLE, IV.
eyes,*' and "Thy law is a lantern unto my feet, and a light unto my paths ;" and with the writer of Proverbs we say, "Thy commandment is bright, and Thy law a light ;" and with Isaiah, we cry aloud unto the Lord God, that " Thy command- ments are a light upon the earth. For the exhort- ations and warnings of the divine canons are truly likened unto light, as that by which the better is distinguished from the worse, and that which is ex- pedient and profitable from that which is discerned not to further, but hinder. Therefore, we profess to preserve and keep the rules . which have T>een de- livered to the Holy Catholic and Apo^lic Chuivli, as well by the holy and bmnA iUuatrioiffii apostles, as by the universal as well as local councils of the or^ thodox, or even by any divinely speaking father and master of the Church : governing by th6se both our ovm life and manners, and canonicaJly decreeing that both the whole list of the priesthood, md also
semitis meis ;" et cum Proverbiatore dicimus, " Mandatum tuum Incidnm, et lex tua lux :" et cum magna voce cum Isaia clama- mus ad Dominum Deum, quia ** Lux prsecepta tua sunt super terram." Luci enim veraciter assimilatae sunt divinorum cano- num hortationes et dehortationes, secundum quod discemitur melius a pejori, et expediens atque proficuum ab eo quod non expedire, sed et obesse dignoscitur. Igitur regulas, quae Sanctae Catholicae ac Apostolicae Ecclesiae, tarn a Sanctis famosissimis ApostoUs, quam ab ortbodoxorum universalibus, nepnon et loca- libus conciliis, vel etiam a quolibet Deiloquo patre ac magistro Ecclesiae traditae sunt, servare ac custodire profitfimur; bis et propriam vitam, et mores regentes, et omnem sacerdoUi catalo-
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all who are counted under the name of Christian, are subjected to the pains and condemnations, and, on the other hand, to the approbations and justifi- cations which have been set forth and defined by them. To hold the traditions which we have re- ceived, whether hj word or by the epistle of the saints who have shone heretofore, is the plain admo- nition of the great Apostle Paul.
gum, sed et omne^ qui ChristiaDO cansentur vocabujo, pcenis et damnadoiubusi et e diverso- receptionibus, ac justificationibus qua& per illas prolatae sunt et definitae, subjici canonice decer- uentes ; tenere quippe traditiones, quas accepiinus, sive per ser- monem sive per epistolam sanctorum qui an tea fiilserunt, Paulus admonet aperte maguus Apostolus.— Cone* Tiii. 1126 — 7.
Canon III. — {On Image Worship.)
We decree that the holy image of our Lord Jesus Christ, the Deliverer and Saviour of all men, be adored with the same honour as the book of the Holy Gospel. For, like as we shall all obtain salvation by the instruction of words which are contained in the book, so, by the re- presentative effect of colours, all men, both wise
Canon III. Sacram imaginem Domini nostri Jesu Cbristi, et omnium Liberatoris et Salvatoris, aequo honore cum libro Sanctorum Evangeliorum adorari decemimus. Sicut enim per syllabarum eloquia, quae in libro feruntur, salutem consequemur omnes, ita per colorum imaginariam operationem et sapicntes et idiotae
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and fools, readily derive advantage. For that which speech in vrords, the same also doth the coloured writing {or painting) preach and command. And it is fitting, and agreeable to reason, and the most ancient tradition, thai, for the honour's sake, the images should be derivatively honoured and adored, because they are referred to the principals, like as the book of the Holy Gospels, and the figure of the precious cross. If any man therefore does not wor- ship the image of the Saviour Christ, let him not behold His form when He shall come in the glory of His Father, to be glorified, and to glorify His saints ; but let him be estranged from His commu- nion and excellency. In like manner also, we both honour and adore the image of His undefiled mother Mary, the mother of God ; (moreover, also, we paint the images of the holy angels, as the Holy Scripture represents them in words ;) and also the images of
cuncti, ex eo quod in promptu est perfruuntur utilitate ; quae enim in syllabis sermo, haec et 'scriptura {alias pictura) quas ir coloribus est prsedicat, et commendat ; et dignum est, ut secun dum congnientiam rationis, et antiquissimam traditionem, propter honorem, quia ad principalia ipsa referuntur, etiam derivative iconae honorentur, et adojentur aeque ut Sanctorum Sacer Evan- geliorum liber, atque typus preciosae crucis. Si quis ergo non adorat iconam Salvatoris Christi, non videat form am ejus, quando veniet in gloria Patema glorificari et glorificare sanctos euos; sed alienus sit a communione ipsius et charitate : similiter autem et imaginem intemeratae matris ejus, et Dei genitricis Mariae ; insuper et iconas sanctorum angelorum depingimus, quemadmo- dum eos figurat verbis divina Scriptiura ; sed et laudabilissimorum
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the most praiseworthy apostles, of the prophets, martyrs, and holy men, likewise of all saints. And they who do not so, let them be anathema from the Father, Son, and Holy Ghost.
apostolorum, propbetarum, martyrum, et sanctorum virorum, simul et omnium sanctorum, et honoramus et adoramus. £t qui sic se non habent, anatbema sint a Patre, et Filio, et Spiritu Sancto. — Cone. viii. 1127 — 8.
IX. Lateran, I., A.i>. 1123.
Canon III. — (On the Marriage of the Clergy.)
We utterly forbid the company of concubines arid wives to the presbyters, the deacons, or sub-dea- cons, &c.
Canon III.
Presbyteris, diaconibus, vel sub-diaconibus, concubinarum et uxorum contubemia penitus interdicimus, &c. — Cone. x. S96.
Canon XXI. — {On the Marriage of the Ckrgy.)
We entirely forbid the presbyters, deacons, sub- deacons, and monks, to keep concubines or to con- tract marriages, and we adjudge that marriages
Canon XXI.
Presbyteris, diaconibus, sub-diaconibus, et monachis concu- binas habere, seu matrimonia contrahere, penitus interdicimus ;
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contracted by these sort of persons ought to be separated, and the persons brought to repentance, according to the decision of the sacred canons.
contracta quoque matrimonia ab hujusmodi personis disjungi, et personas ad poenitentiam debere redigi, juxta sacrorum canonum definitionem judicamus. — Cone. x. 899.
X. Lateran, II., A.D. 1139.
Canon VL — {On the Marriage of the Clergy.)
Also we decree, that they who being sub-deacons, or above, have contracted marriages, or kept concu- bines, be deprived of office and ecclesiastical bene- fice. For since they ought to be, and are called the temple of God, the vessels of the Lord, the taber- nacle of the Holy Ghost, it is unmeet that they should serve chamberings and uncleannesses.
Canm VI.
Decenrimus etiam ut ii, qui in ordine subdiaconatus et supra, uxores duxfirint, aut concubinas habuerint, officio atque ecclesi- astico beneficio careant. Cum eniin ipsi templum Dei, vasa Domini, sacrarium Spiritus Sancti debeant esse et dici, indignum est eos cubilibus et immunditiis deservire. — Cone. x. 1003.
Canon VII. — {On the Marriage of the Clergy.)
Moreover, treading in the footsteps of our pre- decessors, Gregory the Seventh, Urban, and Paschal,
8
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high-priests of Rome, we command that no one hear the masses of those whom he may know to be married or to keep concubines. But that the law of continence, and the cleanness which is pleasing to God, may be extended among ecclesiastical persons, and those in holy orders ; we decree, that, as respects bishops^ presbyters, deacons, sub-deacons^ regular canons, and monks> and professed converts, who have transgressed the holy ordinance, and presumed to join themselves to wives, that they be separated. For we consider that this sort of copulation, which is contrary to ecclesiastical regulation, is not matri-^ mony. Let them also, when respectively separated, perfoiin fitting penance for such excesses.
Canon VII.
Ad hsec prsedecessonim nostronun Gregaxii Septimi, Urbani, et Paschalis Romanonim pontiiicum vesdgiis inkaerentes, prseci* pimus ut nnllus Missas eorum audiat quos uxores vel concubinaft habere cognoverit. Ut autem lex continentise, et Deo placens munditia in ecclesiasticis personis et sacris ordinibus dilatetur ; Statuimus, quatenus epi^copi, pxesbyteri, diaooiu, sub-diaconi, regulares canonici, et monacbi atque conversi professi, qui sanc- tum traxiBgredientes propositum, uxores sibi copulate prflssump- serint,. separentur. Hujusmodi namque copulationem, quam contra ecclesiasticam regulam constat esse contractam, matrimo- nium non esse censemus. Qui etiam ablnvicem separati, pro tantis excessibus condignam poenitentiam agant. — Cone. x« 1003-4.
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XI. Lateran, III., A.D. 1179.
Canon XVI.— {The fancied convenience of the Church of greater f(yrce than a Christian man's oath.)
Nor let our decree be impeded, if perchance
some one shall say that he is bound by an oath to preserve the customs of his Church. For those are not to be called oaths, but rather perjuries, which are contrary to the good of the Church, and the appointments of the holy Fathers.
Canon XVI. .... Nee nostram constitutionem impediat, si forte aliquis ad conservandam Ecclesiae suae consuetudinem juramento se dicat adstrictum. Non enim dicenda sunt juramenta, sed potius per-^ juria, quae contra utilitatem Ecclesiasticam, et sanctorum Patram veniunt instituta. — Cone. x. 1517.
Canon XXVII.— (Ow the Treatment of Heretics.)
Although ecclesiastical discipline, as the blessed Leo saith, being content with the judgment of the priests, does not take sanguinary revenge, yet is it assisted by the decrees of Catholic princes, that men
Canon XXVII. Sicut ait beatus Leo, licet ecclesiastiea disciplina sacerdotal! contenta judicio, cruentas non efficiat ultiones : Catholiconim tamen principum constitutionibus adjuvatur, ut ssepe quaerant
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may often seek a saving remedy through fear of corporal punishment* On this account, because in Gascony, Alb, and the parts of Tholouse, and other places, the damnable perverseness of the heretics whom some call Cathaori, others Patarenes, others Publicans, others by different names, has gained such strength that they no longer practise their wickedness in secret, as at other times, but make open manifestation of their error, and draw over the weak and simple folk to an agreetnent with them ; we decree to subject them and their defenders and receivers to anathema : and under pain of anathema we forbid that any presume to maintain or support them in his houses or land, or to have any dealings with them. But if they depart in this sin, let not the oblation be made for them (under any pretext of privileges granted to any from us, or on any other ground,) nor let them receive burial among Chris- homines salutare remedlum, dum corporale super se metuunt evenire supplicium. £a propter, quia in Gasconia, Albegesio, et partibus Tolosanis et aliis locis, ita haereticorum, quos alii Ca- tharon, alii Patrinos, alii Publicanos, alii aliis nominibus vpcant, inyaluit damnata perrersitas nt jam non in oceulto, sicut aliqiii, neqnitiam suam exerceant, sed suum errorem publice miuiifestent, et ad suum consensum simplices attrahant et infirmos ; eos, et defensores eonim et receptores, anatbemati decemimus subjacere : et sub anathemati probibemus, ne quis eos in domibus, vel in terra sua tenere, vel fovere, vel negotiationem cum eis exercere praesumat. Si autem in hoc peccato decesserint, non sub nos- trorum privilegiorum cuilibet indultorum obtentu, nee sub alia- cumque occasione, aut oblatio fiat pro eis, aut inter Christianos
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tians. In like manner we decree concerning the Braban9ons and the people of Aragon, Navarre, the Basque proyinces, and other ruffians, who exer- cise such cruelty against the Christians, that they pay no respect to churches nor monasteries, nor spare widows and girls, old men and boys, nor any age or sex, but after the manner of heathens waste and destroy every thing ; that they who have conducted them, or kept and supported them in the districts where they have so fiiriously conducted themselves, be publicly denounced throughout the churches on Sundays and other holy days, and be considered bound by the same sentence and penalty as the fore- mentioned heretics, nor be admitted to the com- munion of the Church, until they have abjured that pestilent company and heresy. And let all persons whatsoever who are bound to them by any agree- ment, know that they are released from all debt of fidelity or courtesy, or any manner of service, so
recipiant sepulturam. De Brabantionibus, et Aragonensibiis, Navariis, Bascolis, CoterelliB et Triaverdinis, qui tantam in Christianos immanitatem exercent, ut nee ecclesiis nee monas- teriis deferant, non viduis et pupillis, non senibus et pueris, nee cuidam parcant aetati aut sexui, sed more paganorum omnia per« dant et vastent ; similiter constituimus, ut qui eos conduxerint Tel tenuerint, vel foverint per regiones in quibus taliter debac- cbantur, in Dominicis et aliis solemnibus diebus per ecclesias publice denuntientur, et eadem omnino sententia et pcena cnm praedictis haereticis habeantur adstricti, nee ad communionem recipiantur eeclesise, nisi societate ilia pestifera et baeresi abju- ratis. Relaxatos autem se noverint a debito fidelitatis et hominii
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long as they persist in such iniquity. Moreover, we enjoin them,' and all others of the fidthful, that for the remission of their sins, they manfiilly oppose such disasters, and with force of arms defend the Christian people against them. And let their goods be confiscated, and let it be free for princes to sub- ject such persons to slavery. And whosoever shall there depart this life in true repentance, let them not doubt that they will obtain pardon of their sins, and the fruit of eternal reward. We also out of the divine mercy, and relying on the authority of the blessed apostles Peter and Paul, grant to the faith- ful Christians who have taken arms against them, and at the advice of the bishops or other prelates, have contended to drive them out, a relaxation for two years from enjoined penance : or if they have Inade a longer stay there, we leave it to the discre-
ac totius obsequii, donee in tanta iniquitate permanserint, qui- cumque illis aliquo (pacto) tenentur annexi. Ipsis autem, cunc- tisque fidelibus in remissionem peccatorum injungimus, ut tantis cladibus se viriliter opponant, et contra eos armis populum Chris- tianum tneantur. Confiscenturque eorum bona, et liberum sit principibus hujusmodi homines subjicere servituti. Qui ^ntem in veifa .p^nitentia ibi decesseriht, et peccatorum indul- gentiam, et froctum ^n^rcedis aeternae se non dubitent percepturos. Nos etiam de misericordia Dei, et beatorum Apostolorum Petri et Pauli auctoritate confisi, fidelibus Christianis qui contra eos arma susceperint, et ad episcoporum sen aliorum praelatprum consilium,, ad eos decertaQdo expugnandos, biennium de pceni* tenda inji^ucta relaxamus : aut si longiorem ibi moram habuerintv episooporum discretioni, quibus hujus rei (cura) fuerit injuncta^
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tion of the bishops, to whom the care of these things Is enjoined, that at their will, a greater indolgence in proportion to their labour, be granted unto them : but we order that those, who shall contemptuously have refused to obey the warning of the bishops in this respect, be estranged from the participation in the body and blood of the Lord, &c.
committimas, ut ad eorum arbitrium, secundum modum laboris, major eis iudulgentia tribuatur : lUos autem, qui admonitioni episcoporum in hujusmodi parte parere contempserint, a percep- tione corporis et sanguinis Domini jubemus fieri alienos," &c. — Cone. X. 1518-9.
XII. Lateran, IV. A.D. 1215.
Canon I. — {On the Catholic Faith, and Transvlh stantiation.)
.... But there is one universal Church of the faithful, out of which no one at all is saved. In which Jesus Christ himself is at once priest and sacrifice : whose body and blood in the sacrament of the altar are truly contained under the species of bread and wine, which, through the Divine power, are transubstantiated, the bread into the body, and
Canon I.
.... Una vero est fidelium univeiBalis Ecclesia, extra quam
nuUus omnino salvatur. In qua idem ipse sacerdos et sacri-
ficium Jesus Christus : cujus corpus et sanguis in sacramento
altaris sub speciebus panis et vini veraciter continentur ; tran-
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the wine into the blood, that for the fnlfilment of the mystery of unity, we may receive of his that which he received of ours*
substantiatis, pane in corpus, vino in sanguinem, potestate Divina, ut ad perficiendum mysterium unitatis accipiamus ipsi de suo quodaccepit de nostro. — Cone. xi. 143.
• Canon III. — {Papal atUhority over the possessions of Sovereign Princes.)
We excommunicate and anathematize every heresy which exalteth itself against this holy, ortho- dox, and Catholic faith, which we have set forth above : condemning all heretics, by whatsoever names they may be reckoned: who have indeed diverse faces, but their tails are bound together, for they make agreement in the same folly.
Let such persons, when condemned, be left to the secular powers who may be present, or to their oflScers, to be punished in a fitting manner, those who are of the clergy being first degraded from their
Cawm 111.
Excommunicamus et anathematizamus omnem haeresim extol- lentem se adversus banc sanctam, orthodoxam, Catholicam fidem, quam superius exposuimus : condemnantes universos hsereticos, quibuscumque nominibus censeantur : fades quidem habentes diversas, sed caudas ad invicem colligatas, quia de vanitate con- veniunt in id ipsum.
Damnati vero, ssecularibus potestatibus praesentibus, aut eorum bsulivis, relinquantur, animadversione debita puniendi, clericis
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orders : so that the goods of such condemned persons, being laymen, shall be confiscated ; but in the case of clerks, be applied to the churches from which they received their stipends.
But let those who are only marked with sus- picion, be smitten with the sword of anathema, and shunned by all men until they make proper satisfac- tion, unless, according to the grounds of suspicion and the quality of the person, they shall have demon- strated their innocence by a proportionate purgation. So that if any shall persevere in excommunication for a twelvemonth, thenceforth they shall be condemned as heretics. And let the secular powers, whatever offices they may hold, be induced and admonished, and, if need be, compelled by ecclesiastical censure, that, as they desire, to be accounted faithful, they should, for the defence of the faith, publicly set forth an oath, that to the utmost of their power they will strive to exterminate from the lands under their
prius a suis ordinibus degradatis : ita quod bona hujusmodi dam- natorum, si laici fuerint, confiscentur ; si vero clerici, applicentur ecclesiis a quibus stipendia perceperunt.
Qui autem inventi fuerint sola suspicione notabiles, nisi juxta considerationes suspicionis, qualitatemque personse, propriam in- nocentiam congrua purgatione monstraverint, anatbematis gladio feriantur, et usque ad satisfactionem condignam ab omnibus evi- tentur ; ita quod si per annum in excommunicatione perttiterint, ex tunc velut haeretici condemn en tiir. Moneftntur autem et in- ducantur, et, si necesse fuerit, per censuram ecclesiasticam com- pellantur, s^culares potestates, quibuscumque fungantur officiis, ut sicut reputari cupiunt et baberi fi deles, ita pro defensione fidei pnestent publice juramentum, quod de terns suae jurisdiction! 7
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jurisdiction all heretics who shall be denounced by the Church ; so that whensoever any person is ad- vanced, either to spiritual or temporal power, he be bound to confirm this decree with an oath.
But if any temporal lord, being required and ad- monished by the Church, shall neglect to cleanse his country of this heretical filth, let him be bound with the chain of excommunication, by the Metropolitan, and the other co-provincial bishops. And if he shall scorn to make satisfaction within a year, let this be signified to the Supreme Pontiff: that, thenceforth, he may declare his vassals to be absolved from their fidelity to him, and may expose his land to be occu- pied by the Catholics, who, having exterminated the heretics, may, without contradiction, possess it, and preserve it in purity of faith : saving the right of the «hief lord, so long as he himself presents no diffi- culty and offers no hindrance in this matter: the
subjep tis universos haereticos ab Ecclesia denotatos bona fide pro viribus exterminare studebunt ; . ita quodammodo, quandocumque quis fuerit in potestatem sive spiritalem, sive temporalem as- sumptus, hoc teneatur capitulum juramento firmare.
Si vero dominus temporalis requisitus et monitus ab Ecclesia, terram suam purgare neglexerit ab hac hseretica fceditate, per Metropolitanum et casteros comprovinciales episcopos excommu- nicationis vinculo innodetur. Et si satisfacere contempserit infra annum, significetur hoc Summo Pontifici : ut extunc ipse vassallos ab ejus fidelitate denunciet absolutos, et terram exponat Catholicis occupandam, qui eam exterminatis haereticis sine ulla contradictione possideant, et in fidei puritate conservent : salvo jure domini principalis, dummodo super hoc ipse nullum praestet
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same law, neyeitlieless, being observed coneeming those who have not lords in chief.
But let the Catholics, who, having taken the sign of the cross, have girded themselves for the ex- termination of the heretics, enjoy the same indul- gence^ and be armed with the same privilege as is conceded to those who go to the assistance of the Hoi J Land.
But we who believe, decree also, to subject to excommunication, the receivers, the defenders, the abettors of the heretics ; firmly determining that if any one, after he has been marked with excommu* nication, shall refuse to make satis&ction within a twelvemonth, he be thenceforth of right in very deed in&mous, and ba not admitted to public offices or coimcils, nor to elect for any thing of the sort, nor to give evidence. Let him also be intestible, so as nei-
obstaculum, nee aliquod impedimentum opponat : eadem nihilo- minus l^e servata circa eos qui non habent dominos princi- pales.
Catholid vero, qui cruds assumpto charactere, ad haereticorum exterminium se accinxerint, ilia gaudeant indulgentia, illoque sancto privilegio sint muniti, quod accedentibus in Terrae Sanctae subsidium conceditur.
Credentes vero, praeterea receptores, defensores et fautores, baereticorum, excommunicadoni decemimus subjacere: firmiter statuenteSy ut postquam quis talium fiierit excommunicatione no- tatus, si satisfacere contempserit intra annum, extunc ipso jure sit facto in^Eimis, nee ad publica officia seu consilia, nee ad eligendos aliquos ad hujusmodi, nee ad testimonium admittatur. Sit etiam intestibilis, ut nee testandi llberam babeat facultatem, nee ad hae- reditatis suecessionem aceedat.
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ther to have power to bequeath, nor to succeed to any inheritance.
Moreover let no man be obliged to answer him in any matter, but let him be compelled to answer others. If, haply, he be a judge, let his sentence have no force, nor let any causes be brought for his hearing. If he be an advocate, let not his pleading be admitted. If a notary, let the instruments drawn up by him be invalid, and be condemned with their damned author. And we charge that the same be observed in similar cases. But if he be a clerk, let him be deposed from every office and benefice, that where there is the greatest fault, the greatest vengeance may be exercised.
But if any shall fail to shun such persons, after they have been pointed out by the Church, let them be compelled, by the sentence of excommunication, to make fitting satisfaction. Let the clergy by no means administer the sacraments of the Church to such pestilent persons, nor presume to 'commit them
Nullus praeterea ipsi super quocumque negotio, sed ipse aliis respondere cogatur. Quod si forte judex extiterit, ejus sententia uullam obtineat firmitatem, nee causse aliquae ad ejus audientiam perferantur. Si fuerit advocatus, ejus patrocinium nuUatenus admittatur. Si tabellio, ejus instrumenta confecta per ipsum nullius penitus sint momenti, sed cum autore damnato damnen- tur. Et in similibus idem prsecipimus observari. Si verb cleri- cus fuerit, ab omni officio et beneficio deponatur : ut in quo major sit culpa, gravior exerceatur vindicta.
Si qui autem, tales, postquam ab Ecclesia denotati fuerint, evi- tare contempserint, excommunicationis sentedtia usque ad satis- factionem idoneam percellantur. SaHe clerici non exbibeant hujusmodi pestilentibus Ecclesiastica sacramenta, nee eos Christ-
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to Christian burial, nor reoedve their alms nor obia* tions : otherwise let them be deprived of their office, to which they must ncrt.be restored without the special indulgence of the Apostolic See.
ianae praesumant sepnlturae tradere, nee eleemosynas, aut obla- tiones eorum accipiant : alioquin suo priventur officio, ad quod nunquam restituantar absque indulto sedis Apostolicse speciali, &c.— Cone. xi. 147—9.
Canon IV. — {On Papd Supremacy.)
Although we are willing to cherish and pay re- spect to the Greeks, at this time returning to their obedience to the Apostolic See, by tolerating their customs and rites as far as we can in the Lord ; yet in those things which breed, danger to souls and detract from Ecclesiastical honour, we neither will nor ought to pay deference to them. For, since the Church of the Greeks, with their accomplices and favourers, withdrew from their obedience to the Apostolic See, the Greeks have begun to hold the Latins in such
Canon IV. Licet Graecos in diebus nostris ad obedientiam sedis Aposto- licse revertentes fovere et bonorare velimus, mores ac ritus eorum, in quantum cum Domino possum us, sustinendo ; in bis tamen illis deferre nee volumus nee debemus, quae periculum generant animarum, et Ecclesiasticae derogant bonestati. Fostquam enim Graecorum Ecclesia, cum quibusdam complicibus ac fautoribus suis, ab bbedientia sedis Apostolicae se subtraxit, in tantum Graeci coeperunt abominari Latinos, quod (inter alia quae in dero-
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abomination that, (among other things which they have impiously done to dishonour them) whenever Latin priests had celebrated (mass) on their altars, they would not themselves sacrifice upon them, before they had first washed them, as though they had been polluted by it. Moreover the Greeks, with rash daring, presumed to rebaptize those who had been baptized by the Latins : and still, as we hear, some are not ashamed to do this. Being willing therefore to remove so great a scandal from the Church of God, at the advice of the Sacred Council, we distinctly charge them, that they attempt nothing of the sort for the future, but submit themselves like obedient children, to the Holy Church of Rome, their mother, that there may be one fold, and one shepherd. But if any one shall presume to do any- thing of the sort let him be smitten with the sword of excommunication, and be deposed from all oflSce and benefice.
gationem eorum impie committebant,) si quando sacerdotes Latini super eorum celebrassent altaria, uon prius ipsi sacrificare vole- bant in illis, quam ea tanquam per hoc inquinata lavissent. Baptizatos etiam a Latinis et ipsi Grseci rebaptizare ausu teme- rario prsesttinel)aiit : et adhuc, sicut accepimus, quidam agere hoc non yerentnr. Yolentes ergo tanttAn ab Ecclesia Dei scandalum amoyere, sacro snadente Concilio, district^ praecipimus, ut talia de csetero non prsesumant, eonfonnantes se tanquam obedientiae filii sacrosanctaa Bomanse Ecclesiae, matri suae, ut sit unum ovile, et unus pastor. Si quis autem quid tale praesumpserit, excom- municationis mucrone percussus, ab omni officio et beneficio ecclesiascico deponatur.*— Cone. xi. 152 — 3.
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Canon V. — {On Papal Supremacy.)
Renewing the ancient privileges of the Patriarchal Sees, with the approbation of the holy universal Synod, we ordain that next after the Church of Rome, which, at God's disposal, obtains the principality of ordinary power over all others, as being the mother and mistress of all Christ's faithful people, the Church of Constantinople have the first place, that of Alex- andria the second, of Antioch the third, and of Jerusalem the fourth, saving to each its proper dig- nity : so that after that their chiefs shall have re- ceived from the Roman pontiff the pall, which is the ensign of the fulness of the pontifical office, and had an oath of fidelity and obedience administered to them, they may themselves freely grant the pall to their suffragans, receiving from the same for them- selves the canonical profession, and for the Church
Catwn V.
Antiqua patriarchalium sediam priyHegia renovantes, sacra universali Synodo approbante, sancimus ut post Romanam £c- clesiam, quae, disponente Domino, super omnes alias ordinarias potestatis obtinet principatuifL, utpote mater universorum Christi fideliura et magistra, Constantinopolitana primum, Alexandrina secundum, Antiochena tertium, Hierosolymitana quartum locum obtineantf servata euilibet propria dignitate : ita quod postquam eorum antistites a Romano pontifice receperint pallium, quod est plenitttdinis offica pontifiealis insigne, prsestito sibi fidelitatis et obedientise juramento, licenter et ipsi suis suffiraganeis pallium
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of Rome the promise of obedience. But let them eause the banner of the Lord's cross to be always carried before them, unless it be in the citj of Rome, and wherever the chief pontiff shall be present, or his legate with the ensigns of the apostolic dignity.
In all the provinces subject to their jurisdiction let appeals, if need be, be made to them ; saving the interposition of appeals to the Apostolic See, to which appeals all must pay the utmost deference.
largiantur, recipientes pro se professionem canonicam, et pro Romana Ecclesia sponsionem obedientise ab eisdem. Dominicae vero crucis vexillum ante se faciant ubique deferri, nisi in urbe Romana, et ubicumque summus pontifex prsesens extiterit, vel ejus legatus utens insigniis apostolicse dignitatis.
In omnibus autem provinciis eorum jurisdictioni subjectis, ad eos, cum necesse fuerit, provocetur; salvis appellationibus ad Sedem Apostolicam int^rpositis, quibus est ab omnibus humiliter deferendum. — Cone. xi. 153.
Canon IX. — (fif administering the Service in a Ian- ffuage understood by the People.)
Because in most parts there are within the same state or diocese people of different languages mixed together, having under one faith various rites and customs: we distinctly charge that the bishops of
Canon IX.
Quoniam in plerisque partibus intra eamdem civitatem sive
dioecesim permixti sunt populi diversarum linguarum, habentes
sub una fide varios ritus et mores : districte praecipimus, ut pon-
tifices hujusmodi civitatum sive dioecesumprovideant viros idoneos,
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142 CONSTANCE.
these states or dioceses provide proper persons to celebrate the divine offices, and administer the sa- craments of the Church according to the differences of rites and languages, instructing them both by word and by example.
qui secundum diversitates rituum et linguarum Divina officia illis celebrent, et Ecclesiastica sacramenta ininistrent, instruendo eo8 verbopariter et exemplo. — Cone. xi. 161.
Council of Constance, a.d. 1415.
Session VIII.— (Q^ Wickliff.)
Moreover because by the authority of the sentence and decree of the Roman Council, and the command- ment of the Apostolic Church and See, after the fitting delay had been made, there was a proceeding for the condemnation of the said John Wicleff and his memory ; and, the edicts and declarations having been made to invite any who might wish to defend his memory, if indeed any such can exist, no one
Session VIII. Insuper quia auctoritate sententiae et decreti Romani Concilii, mandatoque Ecclesiae et Sedis Apostolicae, datis dilationibus debitis, processum fuit super conderanatione dicti Joannis Wicleff, et suae memoriae, edictis propositis denuntiationibusque ad vocan- dum eos qui eumdem sive ejus memoriam defendere veUent, si qui penitus existerent. NuUus vero eomparuit, qui eumdem
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CONSTANCE. 143
appeared who would defend either him or his me- mory. Moreover witnesses having been examined concerning the final impenitence and pertinacity of the said John Wicleff, by commissioners deputed by lord John, the present Pope, and this Council, and every thing being observed that should be, as the course of law requires in such a cause, we are law- fully assured, by evident signs approved of lawful witnesses, concerning his impenitence and final per- tinacity. Wherefore the Procurator Fiscal being urgent, and the edict having been set forth for hear- ing sentence on this day ; this holy Synod declares, defines, and records, that the same John Wicleff was a notorious and pertinacious heretic, and that he died in heresy, by anathematizing him and condem* ning his memory. And it decrees and ordains that his body and bones (if they can be distinguished from
sive ejus memoriam defensaret. Examinatis inguper testibus super impoenitentia finali, pertinaciaque dkti Joaiwis Wicleff, per commissarios deputatos per dominum Joannem papam mo- demum, et hoc Concilium, servatisque servandis, prout in tali negotio postulat ordo juris, de ejus irapcenitentia ac finali perti- nacia, per evidentia signa testibus legitimis comprobata, fiiit legitime facta fides. Propterea instante procuratore fiscali, edic- toque proposito ad audiendum sententiam ad banc diem ;. bffic sancta Synodus declarat, diffinit, et sententiat, eumdem Joannem Wicleff fuisse notorium bsereticum pertinacem, ac in bs&resi de- cessisse, anathematizando ipsum pariter et suam memoriam con- demnando. Decernitque et ordinat, corpus et ejus ossa (si ab aliis
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144 CONSTANCE.
other bodies of the faithful), be dug up, and cast away fiEur from the Church's burying place, according to the canonical and legitimate appointments.
fidelibns corpoiibus discemi possunt) exhamaii, et procul ab £c-* clesiae sepultura jaciari, secundam canonicas et legidmas sanc- tiones — Cone. xii. 49.
Session XIIL — {Communion in one kind.)
Whereas, in some parts of the world, certain per- sons rashly presume to assert, that the Christian people ought to receive the Holy Sacrament of the Eucharist under both kinds of bread and wine ; and do every where communicate the laity, not only in the bread, but also in the wine ; and pertinaciously assert also, that they ought to communicate after supper, or else not fasting, doing this contrary to the laudable custom of the Church, which is agreeable to reason, which they damnably endeavour to reprobate as sacrilegious, this present holy General Council of
Sessto XIII. Cum in nonnullis mundi partibus quidam temerarie asserere praesumant, populum Christianum debere Sacrum Eucharistis Sacramentum sub utraque panis et vini specie susdpere ; et non solum sub specie panis, sed etiam sub specie vini populum laicum passim communicent ; etiam post ccenam, vel alias non jejunum, et communicandum esse peiidnaciter asserant contra laudabilem Ecclesiae consuetudinem rationabiliter approbatam, quam tan- quam sacrilegam damnabiliter reprobare conantur ; bine est, quod
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CONSTANCE, 146
Constance, lawfully assembled in the Holy Ghost, earnestly desiring to protect the safety of the faithful against this error, after much and mature delibera- tion had of many who are learned both in divine and human law, declares, decrees, and determines, that, although Christ instituted this venerable sacrament after supper, and administered it to His disciplesunder both kinds of bread and wine, yet, notwithstanding this, the laudable authority of the sacred canons, and the approved custom of the Church has observed, that this sacrament ought not to be performed after supper, nor be received by the faithful unless fast- ing, except in the case of sickness, or any other necessity, either duly conceded or admitted by the Church ; and, in like manner, that although in the primitive Church this Sacrament was received of the faithful under both kinds, yet for the avoiding
hoc praesens Concilium sacrum Generale Constantiense, in Spiritu Sancto legitime congregatum, adversus hunc errorem saluti fide- lium providere satagens, matura plurimum doctorum tam divini quam human! juris deHberatione prashabita, declarat, decernit, et diffinit, quod licet Christus post coenam instituerit, et suis disci- pulis administraverit sub utraque specie panis et vini hoc venera- bile Sacramentum, tamen hoc non obstante, sacrorum canonum auctoritas laudabilis, et approbate consuetudo Ecclesise servavit et servat, quod hujusmodi sacramentum non debet confici post coe- nam, neque a fidelibus recipi non jejunis, nisi in casu infirmitatis, aut alterius necessitatis, a jure vel Ecclesia concesso, vel admisso ; et similiter, quod licet in primitiva Ecclesia hujusmodi Sacra- mentum reciperetur a fidelibus sub utraque specie, tamen haec
L
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146 CONSTANCE*
any dangers and scandals, the custom has reasonaUy been introduced that it be recei'ved bj the officaatiii^ persons under both kinds, but by the laity only iiiid» the kind of bread : since it is to be believed most firmly, and in no wise to be doubted, that the whole body und blood of Christ is truly contained as well under the species of bread as under that (^ wine
ooniuetttdo ad evitandum aliqua pericula et scandala est lationa* biliter introducta, quod a conficientibus sub utraque specie, et a laicis tantummodo sub specie panis suscipiatur ; cum finnissim^ credendum sit, et nullatenus dubitandum, integrum Cbristi carpus et sanguinem tarn sub specie panis quam sub specie vini yeradter oontineri
That no Presbyter^ on pain of ea^communication^ com" municate the People under both kinds of bread and wine.
Also, the same holy Synod decrees and declares upon this subject, that processes be directed to the most reverend fathers in Christ, the lord patri- archs &;c., in which shall be charged and com- manded, under pain of excommunication, by the
Item ipsa sancta Synodus decemit et dedarat super ista materia, reverendissimis ih Cbristo patribus et dominis patriarcbia, prima- tibus, archiepisoopis, episcopis, et eorum in spiritualibus vicariis ubilibet constitutia, processus esse dirigendos, in quibus eis commit-
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CONSTANCE. 147
authority of this Council, that they effectually punish those 'who act contrary to this decree, and who, by communicating the people under both kinds of bread and wine, have exhorted and taught that it ought to be so done : and if they return to repentance, let them be received into the bosom of the Church, a wholesome penance being enjoined them propor- tioned to their offence. But if any of them with a hardened heart, shall refuse to return to repentance, they are to be compelled, as heretics, by ecclesiasti- cal censures, the assistance of the secular arm being called in (if necessary),
tatur et mandftur.auctoritate hujus sacri Concilii, sub poena ex- communicatiOBis, ut effectualiter puniant eos contra hoc decretum excedentes, qui communicando populum sub utraque specie panis et yini exhortati fuerint, et sic faciendum esse docuerint : et si ad poenitentiam redierint, ad gremium Ecclesiae suscipiantur, in- juncta eis pro modo culpae poenitentia salutari. Qui vero ex illis ad poenitentiam redire non curaverint, animo indurato, per cen- suras ecclesiasticas per eos ut hseretici sunt coercendi, invocato etiam ad hoc (si opus fuerit) auxilio brachii saecularis.— Cone, xiii. 100 — 1.
Session XV. — Of John Hus.
The holy general Synod of Constance, &c
Moreover, having seen the acts and pleadings had
SasionXY.
SaeroBancta generalis Gonstantiensis Synodus
. . . Visis insuper actis et actitads in causa inquisitionis
l2
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148 CONSTANCE.
and done in the cause of inquisition for heresy against the said John Hus, there being first a £sdth- ful and full account of the commissioners deputed in this cause .... by the sayings of which witnesses it evidently appears^ that the same John Hus has openly taught many evil scandalous and seditious dogmas, and dangerous heresies .... this holy Synod, invoking the name of Christ, and having only God before its eyes, does by this definitive sentence which is contained in these letters, pronounce, de- cree, and declare, the said John Hus to have been and to be, a true and manifest heretic, and that he has publicly preached errors and heresies long ago condemned by the Church of God .... in which, with a hardened mind he has persisted for many years, scandalizing Christ's faithful people by his pertinacity, since, omitting the intermediate ecclesi- astical judges, he has put in an appeal to our Lord
de et super hseresi contra praedictum Joannein Hus, habids et factis, habita per prius fideli et plenaria commissariorum in hujusmodi causa deputatorum relatione .... per quorum testium dicta apertissime constat, eumdem Joannem multa mala, scandalosa, seditiosa, et periculosas haereses dogmatizasse in publico .... Christi nomine invocato, haec sacrosancta Synodus Constantiensis, solum Deum prae oculis habens, per banc diffini- tionem sententiam quam profert in his scriptis, pronunciat, de- cemit, et declarat, dictum Joannem Hus fuisse et esse verum et manifestum baereticum, ipsumque errores et basreses ab Ecclesia Dei dudum damnatas de publice prsedicasse .... in quibus per annos multos perstitit animo indurato, Cbristi iideles per suam pertinaciam scandalizans, cum appellationem ad Dominum
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CONSTANCE. 1 49
Jesus Christ, as the supreme judge, .... There- fore for the foregoing and many other causes, this holy synod pronounces the aforesaid John Hus to have heen and to be a heretic, and by these presents does adjudge and condemn him as a judged and con- demned heretic ; reprobating the said appeal as in- jurious and scandalous, and a mockery of ecclesiastical jurisdiction. . . . Therefore this holy Council of Con- stance declares and decrees the same John Hus to be deposed and degraded from the order of priesthood and all other orders with which he is honoured . . . This holy Sjrnod of Constance, considering that the Church of God hath nothing further that she can do, decrees to leave John Hus to the secular judg- ment, and that he be so left to the secular court.
nostrum Jesum Chri^stum, tanquam ad judicem summum, omissis
Ecclesiasticis mediis interposuerit Idcirco propter prse-
missa et alia plura praefatum Joannem Hus h»reticum fuisse et esse hsec sancta Synodus pronunciat, et tamquam hsereticum judi- candum et condemnandum fore judicat et condemnat per prse- sentes; dictamque appellationem tamquam injuriosam et scanda- losam et illusoriam jurisdictionis ecclesiasticae reprobando .... Idcirco hoc sacrum Concilium Constantiense eumdem Joannem Hus ab ordine Sacerdotali, et aliis ordinibus quibus existit insig- nitus deponendum et degradandum fore declarat et decemit . . . Haec sancta Synodus Constantiensis Joannem Hus, attento quod Ecclesia Dei non babeat ultra quid gerere valeat, judicio saeculari relinquere, et ipsum curias saeculari relinquendum fore decemit. —Cone. xii. 128—9.
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150 €X)NSTANC£.
Session XXL — Of Jerome of Prague.
In the name of God. Amen
It appears moreover from the premises that the same Jerome adheres to the aforesaid condemned persons Wickleff and Hus, and to their errors, and that he was and is an abettor of them : for which cause the same holy Synod decrees that the same Jerome be cast forth as a decayed and dry branch, not abiding in the vine ; and pronounces, declares* and condemns him excommunicated and anathema- tized as a heretic, and relapsed.
Session XXI.
In nomine Domini. Amen
Constat insuper ex prsemissis eumdem Hieronymnm prsedictis Wickleff et Hus damnatis et eorum erroribus adhaerere, illorum- que fautorem fiiisse et esse : propter quae eadem sancta Sy nodus eumdem Hieronymum palmitem putridum, aridum, in yite non manentem, foras mittendum decemit ; ipsumque haeredcum, et in haeresin relapsum, excommunicatum, anathematizatum pronun- tiat et declarat, atque damnat. — Cone. xii. 191-2.
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CONSTANCE, 151
Session XIX.
That notwithstanding tJie safe conducts of Emperors and Kings^ <§-c. inquisition concerning h&i^etical pramty may be made by the competent Judge.
The present holy Synod declarer thd,t no preju- dice or impediment can or ought to arise or be pre- sented to the Catholic faith, and ecclesiastical juris- diction, by reason of any safe conduct through the emperor, kings, or secular princes, granted to any heretics, or persons under report of heresy, thinking so to recall the same fix)m their errors, by whatsoever obligation they may have bound themselves : but that" it be lawful for the competent and ecclesiastical judge, notwithstanding the said safe conduct, to inquire concerning the errors of such persons, and otherwise duly to proceed against them, and to punish them as far as justice shall advise, if they
Session XIX.*
Praesens sancta Synodus ex.quovis salvo conductu per im- peratorem, reges, et alios saecUli principes, hsereticis, vel de haeresi dif&matis, putantes eosdem sic a suis erroribus revocare, quocumque vinculo se adstriirxerint, concesso, nullum fidei Ca- tholicas vel. jurisdktioni ecckN^asticae prejudicium generari, vel impedimentum praestari podse^ seu debere declarat; quo minus, dicto salvo conductu non obstbite, liceatjudici eoxiipetenti et ecclesiastico, de hujusmodi personanim erroribus inquirere et alias
7
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152 FLORElfCE.
shall pertinaciously refdse to revoke their errors, even if relying upon the safe conduct, they shall have come to the place of judgment, to which other- wise they would not have come ; nor does the person making such promises, when he shall have done all in his power, remain hence under any obligation whatever.
contra eos debite procedere, eosdemque punire, quantum justitia suadebit, si suos errores revocare pertinaciter recusaverint, etiam si de salvo conductu confisi, ad locum venerint judicii, alias non venturi : nee sic promittentem, ciun fecerit quod in ipso est, ex hoc in aliquo remansisse obligatum. — Cone. xii. 169 — 170.
Florence, a.d. 1438.
Session ^^Y .—{Of Purgatory.)
.... In the name, then, of the Holy Trinity, Father, Son, and Holy Ghost, with the approbation of this sacred General Council of Florence, we de- cree . . • . Also, that if any true penitents shall depart this life in the love of God, before that they have made satisfaction by worthy fruits of penance
Session XXV.
.... In nomine, igitur, Sanctae Trinitatis, Patris et Filii et Spiritus Sancti, hoc sacro universali approbante Florentino Con-
cilio diffinimus Item, si vere poenitentes in Dei cari-
tate decesserint, antequam dignis poenitentise fructibus de corn-
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FLORENCE. 153
for faults of commisedon and omission, their souls are purified after death bj the pains of purgatory, and that for their release from these pains, the suffrages of the faithful who are alive are profitable to them ; to wit, the sacrifices of masses, prayers and alms, and other works of piety, which, according to the ap- pointment of the Church, are wont to be made by the faithful for other believers.
missis satisfecerint ; et omissis, eorum animas poenis pui^toriis post mortem purgari, et ut a poenis hujusmodi releventur, pro- desse eis fidelium vivorum suffiragia ; missarum scilicet sacrificia, oiationes et eleemosynas, et alia pietatis ofHcia, quae a fidelibus pro aliis fidelibus fieri consuevernnt, secundum Ecclesiae insti- tuta. — Cone. xiii. 515.
The Same.
{Of Papal Supremdcy.)
Also we decree that the holy Apostolic See, and the Roman pontiff, has a primacy over the whole world ; and that the Roman pontiff himself is the successor of St. Peter, the prince of the Apostles, and is the true vicar of Christ, and head of the whole Church, and the fether and teacher of all Christians; and
Ibidem,
Item diffinimus sanctam Apostolicam Sedem, et Roraanum pontificem, in universum orbem tenere primatum, et ipsum pon- tificem Romanum successorem esse beati Petri principis Apos- tolonim, et verum Christi vicarium, totiusque ecclesiae caput, et omnium Christianorum patrem et doctorem existere ; et ipsi in
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154 LATERAN, Y.
that to him, in. the peison oi the blessed P^»r, our Lord Jesns Christ has comniitted full poiver of feeding, mliBg and goYiraning the nmYersal Chorch.
beato Petio pascendj, icgmdi, ac guberoandi uniTcrsalem Eede- nam a Domino noatro Jesn Cbiiato plenam potestatem tnditam esse. — ^Ibid.
Lateran, v., A.D. 1516.
Session X. — {Episcopal AtdhoriUf aver the Press.)
.... With the approbation of this sacred Council .... we decree and ordain that, henceforth, in all future times, as well in our city, as in all other states and dioceses whatsoever, no person presume to print or cause to be printed, anj book, or any writing whatsoever, unless they be first accurately examined ; if in our city, by our vicar and master of the palace ; but in other states or dioceses, by the bishop or some other .... deputed by the bishop for
Session X. .... hoc sacro approbante Concilio .... statuimus et ordi- namus, quod de caetero perpetais fataiis tempoiibus nullus librum aljqnem, teu aliam cfttamcumque s'cripturam, tarn in tltbe nostra, quam aliis quibusvisciTitatibasetdiGec&sibiisim^nmere seaimpiimi facere prsesumat; nisi prius in urbe per Tkarium nostnim et sacri palatii magistrum ; in aiiis vero civitatibas et dicecesibus per epis- copum vel alium . . • . ab eodem episcopo ad id deputandom ;
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LATEBAN, V. 155
that purpose ; and be approved by subscription under their own hands, to be given gratuitously and with- out delay on pain of excommunication. But if any one shall presume to do otherwise, besides the loss of the printed books and public burning, and the payment of a hundred ducats (without hope of re- mission), to the press of the prince of apostles in Rome, and the suspension of his exercise of printing for a whole year, let him be bound with the sentence of excommunication.
.... diligenter examinentur, et per eorum manu propria sub- scripdonem, sub excommunicationis sententia gratis et sine dila- tione impohendam, approbentur. Qui autem secus prsesumpse- rit, ultra librorum impressonim amissionem, et illorum publicam combustionem, et centum ducatorum fabricse principis Apostolo- rum de urbe (sine spe remissionis solutionem), ac anni continui exeicitii impressionis suspensionem, excommunicationis sententia ianodatus existat, &c. — Cone. xiv. 257 — 8.
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156
COUNCIL OF TRENT, a.d. 1645—1563.
Session III., a.d. 1546.
Decree concerning the Creed.
In the name of the Holy and undivided Trinity, this holy, oecumenical and general Synod of Trent, lawfully assembled in the Holy Spirit
. . . before all things, decrees and determines to set forth, in the first place, the Confession of Faith, following the examples of the Fathers in this matter, who were wont to place this in the beginning of their actions, as a shield against all heresies .... Wherefore it has thought fit to express
In nomine Sanctae et individuae Trinitatis, Patris, et Filii, et Spiritus Sancti. Haac sacrosancta oecumenica, et generalis Tri- dentina Synodus in Spiritu Sancto legitime congregata . . . .... ante omnia statuit et decemit, praemittendam esse Con- fessionem Fidei, Patrum exerapla secuta, qui sacratiorlbus conci- liis hoc scutum contra omnes haereses in principio suarum actio-
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TRENT. — CREED. 157
the symbol of the fkith which the holy Roman Church uses, as that first principle in which all, who profess the fiuth of Christy necessarily believe, and the firm and only foundation against which the gates of Hell shall not prevail, in the very words in which it is read in all the churches; which is as follows. I BELIEVE in One Grod, the Father Al- mighty, maker of heaven and earth, of all things visible and invisible ; and in one Lord Jesus Christ, the only begotten Son of God, bom of the Father before all worlds ; God of God, Light of Light, very God of very God ; begotten, not made, being of one substance with the Father, by whom all things were made : who for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man : He was crucified also for us. He suffered under Pontius
nam apponere consuevere .... Quare symbolnm fidei, quo sancta Romana Ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christ! profitentur, necessario conveniunt, ac fundamen- tum firmum et unicum, contra quod portse Inferi nunquam prseva- lebunt, totidem verbis, quibus in omnibus ecclesiis legitur, expri- mendum esse censuit : quod quidem bujusmodi est. Credo in unum Deum Patrem Omnipotentem, factorem cceli terrte, visibilium et invisibilium ; et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula ; Deum de Deo, Lumen de Lumine, Deum verum de Deo vero ; genitum non fac- tum, consubstantialem Patri, per quern omnia facta sunt : qui propter nos homines et propter nostram salutem, descendit de ccelisy et incamatus est de Spiritu Sancto ex Maria Yirgine, et homo factus est : crucifixus etiam pro nobis, sub Pontio Pilato
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158 TRENT. CREED.
Pilate and was buried : and the third day He rose again, according to the Scripture : and ascended into Heaven ; He sitteth at the right hand of the Father : and He shall come again with glory to judge the quick and the dead ; of whose kingdom there shall be no end; and in the Holy Ghost the Lord and giver of life ; who proceedeth from the Father and tiie Son» who with the Father and the Son together is worshipped and glorified ; who spake by the Pro- phets : and one holy Catholic and Apostolic Church. I acknowledge one Baptism for the Remission of Sins ; and I look for the resurrection of the dead, and the life of the worid to come. Amen.
passus, et sepultus est ; et resarrexit tertia die, secundum Scrip- turas : et ascendit in coelum ; sedet ad dexteram Patris : et iterum venturus est cum gloria judicare vivos et mortuos ; cujus regni non erit finis : et in Spiritum Sanctum Dominum et vivificantem ; qui ex Patre, Filioque procedit ; qui cum Patre, et Filio simul adoratur, et conglorificatur ; qui locutus est per Prophetas : et unam sanctam Catholicam et Apostolicam £ccle-> siam. Confiteor unum Baptisma in remissionem peccatorum ; et expecto resurrectionem mortuorum» et vitam venturi saeculi. Amen. — Cone. xiv. 743 — 4.
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TRENT.— CANON OF SCRIPTURE. 169
SESSION IV., A.D. 1546. Decree concerning the Canonical Scriptures.
The holy, oecumenical and general Synod of Trentj lawftdly assembled in the Holy Spirit, the same three legates of the Apostolical See presiding, haying always in view this object, namely, that all errors being removed, there might be preserved in the Church the purity of the Gospel ; which was pro- mised afore by the prophets in the Holy Scriptures, but which our Lord Jesus Christ, the Son of God, did with his own mouth first declare, and afterwards order to be preached to every creature, by His apos- tles, as the source of all saving truth and moral dis- cipline ; and perceiving that this truth and discipline are c<mtained in written books, and in unwritten
Sacrosancta, cecumenica, et generalis Tridentina Synodus, in Spiritu Sancto legitime congregata, prsesidentibus in ea eisdem tribus Apostolicae Sedis legatis, hoc sibi perpetuo ante oculos proponens, nt sublatis erroribus, puritas ipsa Evangelii in Ecclesia conservetur ; quod promissum ante per prophetas in Scripturis Sanctis Dominus noster Jesus Christus, Dei Filius, proprio ore pximum promulgavit, deinde per suos apostolos, tanquam fon- tern omnis et salutaris veritatis, et morum disciplinss, omni crea- ture prsedicari jussit; perspiciensque banc veritatem et disci- plinam contineri in libris scriptis, et sine scripto traditionibus,
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160 TRENT.
tradition, which being received by the apostles from the mouth of Christ himself, or from the Holy Spirit dictating to the apostles, has reached even to us, as though it were transmitted by hand ; following the examples of the orthodox Fathers, receives and vene- rates with the same affection and reverence, all the books both of the old and of the New Testament, since one Grod is the author of both, and also tra- ditions themselves, relating both to faith and morals, which have been as it were, orally declared either by Christ or by the Holy Spirit, and preserved by con- tinual succession in the Catholic Church. It has thought fit, moreover, to annex to this decree a list of the sacred books, that no doubt may occur to any one as to what are received by the Synod. They are the underwritten : of the Old Testament, five of Moses, to wit, Grenesis, Exodus, Leviticus, Numbers, Deuteronomy ; Joshua, Judges, Ruth, four of Kings,
quae ab ipsius Christi ore, ab apostolis accepts, ant ab ipsis apostolis, Spiritu Sancto dictante, quasi per mairas traditae, ad nos usque pervenerant ; orthodoxorum Patrum exempla secuta, omnes libros tarn veteris quam novi Testament!, cam utriusque unus Deus sit auctor, necnon traditiones ipsas, turn ad fidem turn ad mores pertinentes, tanquam vel oretenus a Christo, vel a Spiritu Sancto dictatas, et continua successione in Ecdesia Ca- tholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. Sacrorum vero libroram indicem huic decreto ad- scribendum censuit ; ne cui dubitatio suboriri possit, quinam sint qui ab ipsa Synodo suscipiuntur. Sunt vero in&a scripti * . . . Testamenti Veteris, quinque Moysi, id est. Genesis, Exodus, Leviticus, Numeri, Deuteronomium ; Josue, Judicum, Rutb, qua-
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TRENT.— CANON OF SCRIPTURE 161
two of Chronicles, the first of Ezra, and the second, which is called Nehemiah, Tobit^ Jtidith^ Esther, Job, the Psalter of David of a hundred and fifty Psalms, Pro- verbs, Ecclesiastes, Song of Solomon, Wisdom^ Ecde- ^to^^ece^, Isaiah, Jeremiah vfith. BaruchyEize\i\e\ Daniel^ twelve lesser prophets, to wit, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habbakuk, Zepha- niah, Haggai, Zechariah, MaJachi, two of Maccabees, the first and second .... (The Roman canon of the New Testament being the same as the English, is not repeated here.) ....
But if any one shall not receive these same books entire, with aU their partSy as they are wont to be read in the Catholic Church, and in the old'JLatin Vulgate edition, for sacred and canonical, and shall knowingly and intentionally despise the tra- ditions aforesaid ; let him be anathema.
tuor Regum, duo Paralipomenon, Esdrae primus, et secundus qui dicitur Nehemias, Tobias, Judith, Hester, Job, Psalterium Davidicum centum quinquaginta Psalmorum, Parabolse, Eccle- siastes, Canticum Candcorum, Sapientia, Ecclesiasttcus, Isaias, Jeremias cum Baruch, Ezechiel, Daniel, duodecim prophetse minores, id est, Osea, Joel, Amos, Abdias, Jonas, Michaeas, Nahum, Habaccuc, Sophonias, AggSBus, Zacharias, Malachias, duo
Machahceorum, primtis et secundus Si quis autem libros
ipsos integros, cum omnibus suis partibus, prout in Ecclesia Ca- tholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris et canonicis non susceperit, et traditiones prsedktas sciens et prudens contempserit ; anathema sit^ &c. — Cone. xiv. 746-7.
M
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1 62 TRENT.
Decree concerning the Edition and Use of the Sacred Books.
Moreover, the same holy Sjmod decrees and de- clares, that this same old Vulgate edition, which has stood the test of so many ages' use in the Church, in public readings, disputings, preachings, and expound- ings, be deemed authentic, and that no one on any pretext dare or presume to reject it.
And also, for the restraint of wanton wits, it de- crees that in matters of faith and morals pertaining to the edifying of Christian doctrine, no one relying on his own prudence shall dare to interpret the holy Scripture, twisting it to his own meaning against the sense which has been, and is held by holy Mother Church, to whom it belongs to judge concerning the true sense and interpretation of Scripture, nor against the unanimous consent of the Fathers, even though
Decretum de Editione et usu Sacrorum Librorum.
Insuper eadem sacrosancta Synodus statuit et de-
clarat, ut hsec ipsa vetus et Yulgata editio, quse longo tot saecu- lorum usu in ipsa Ecclesia probata est, in publicis lectionibus, disputationibus, prsedicationibus, et expositionibus, pro authen- tica habeatur ; et ut nemo illam rejicere quovis praetextu audeat vel praesumat.
Frseterea ad coercenda petulantia ingenia, decemit, ut nemo suae prudentiae innixus, in rebus fidei et morum, ad aedifica- tionem doctrinaa Cbristianae pertinentium, sacram Scripturam ad suos sensus contorquens, contra eum sensum quem temiit et tenet sancta Mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum Sanctarum, aut etiam contra unani- mem consensum Patrum ipsam Scripturam sacram interpretari
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such interpretations should never be published. Let those who shall act contrary to this decree, be de- nounced by the ordinaries, and punished with the penalties rightly appointed.
audeat ; etiamsi hujusmodi interpretationes nullo unquam tem- pore in lucem edendae forent. Qui contravenerint, per ordi- narios declarentur, et poenis a jure statutis puniantur. — Cone, xiv. 747.
{Here follows a decree concerning printers^ confirm^ ing thatof the fifth council of Laterany given ahote^ page 154.)
M 2
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SESSION v., A.D. 1546.
Decree concerning Original Sin.
If any one does not confess that the first man Adam, when he transgressed the command of God in Paradise, immediately lost the holiness and righ- teousness in which he had heen formed, and by that miscarriage incurred the anger and indignation of Grod, and thus death also, which God before had threatened against him, and together with death captivity under the power of him that hath the power of death, that is, the Devil; and that the whole Adam, through this transgression, was changed for the worse both as regajrds soul and body ; let him be accursed.
Sessio V. — De Peccato OriginaU. Si quis non confitetur, primum hominem Adam, cum man- datum Dei in paradiso fuisset transgressus, statim sanctitatem, et juBtitiam, in qua constitutus fuerat, amisisse, incurrisseque per offensam praevaricationis hujusmodi iram et indignationem Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub ejus potestate qui mortis deinde habuit imperium, hoc est, diaboli, totumque Adam, per illam prsevaricationis offensam, secundum corpus etanimam, in deterius commutatum iuisse ; anathema sit.
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If any one asserts that Adam's sin injured him-- self alone, and not his posterity; and that the holiness and righteousness acceptable to God, which he lost, he lost for himself, and not also for us ; or that he being stained with the sin of disobedience, transmitted death and corporal penalties only upon all the human race, and not also sin which is the death of the soul ; let him be accursed : since he contradicts the Apostle, who says, "By one man sin entered into the world, and death by sin ; and so death passed upon all men, in that all have sinned/*
If any one asserts that this sin of Adam, which ori- ginally is one, and being transmitted by propagation and not by imitation, is in all men, being peculiar to every individual, is removed by the power of human nature, or by any other remedy than by the merit of the only mediator our Lord Jesus Christ, who has
Si quis Adae prsevaricationem sibi soli, et non ejus propagini, asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli, et non nobis etiam eum perdidisse ; aut inqui- natam ilium per inobedientise peccatum mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum quod mors est animse ; anathema sit : cum contra- dicat Apostolo dicenti, " Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines mors pertransiit, in quo omnes peccaverunt."
Si quis hoc Adse peccatum, quod origine unum est, et propa- gatione non imitatione transfusum, omnibus inest, unicuique pro- prium, vel per humanae naturae vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Jesu Cbristi, qui nos Deo reconciliavit in sanguine suo, factus
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reconciled us to God by His blood, being made for us righteousness, sanctification and redemption ; or denies that the merit of Jesus Christ is applied both to adults and infents by the Sacrament of Baptism when rightly administered in the fonns of the Church; let him be accursed: for there is no other name under heaven given to men whereby we must be saved. Whence that saying, "Behold the Lamb of God, which taketh away the sins of the world :" and that, " Whosoever of you have been baptized, have put on Christ."
If any one denies that infants fresh from their mothers' wombs should be baptized, even though they were bom of baptized parents; or shall say that they are baptized indeed for the remission of sins, but that they have derived no original sin from Adam which can need to be expiated by the laver of regeneration in order to the attaining ever- lasting life; from whence it follows, that in their
nobis justitia, saBctificatio, et redempUo ; ant negat ipsum Christ! Jesu meritum per Baptism! Sacramentum in fonna Ecdesiae rit^ collatum, lam adulds quam parvnlis applicari: anathema sit: quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri. Unde ilia vox, " Ecce agnus Dei ; eccc qui tollit peccata mundi :" et ilia, ** Qoicumque baptizati estis, Christum induistis."
Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a bapdzatis parentibus orti ; aut dicit in remis- sionem quidem peocatorum eos baptizari, sed nihil ex Adam trabere originalis peccati, quod regenerationis lavacro neeesse sit expiari ad vitam eetemam consequendam ; unde sit oonsequens,
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case the form of baptism for the remission of sins is understood not to be true but false; let him be accursed: since that which the Apostle has said, " By one man sin entered into the world, and death by sin, and so death passed upon all men, in that all have sinned," is not to be otherwise understood than as the Catholic Church, which is extended every- where, has understood it. For by reason of this rule of faith, by tradition from the Apostles, even infiints, who can as yet have committed no sin themselves, are thus truly baptized for the remission of sins, that the stain which they have contracted by gene- ration, may be cleansed by regeneration. For ex- cept a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of God.
If any one denies that the guilt of original sin is remitted by the grace of our Lord Jesus Christ, which is conferred in baptism ; or asserts that the
ut in eis forma baptismatis in remissionem peccatorum non vera sed falsa intelligator ; anathema sit : quoniam non aliter intelli- gendum est id, quod dixit. Apostolus, ** Per unamhominem pec- catum intravit in mundumv et per peccatum mors ; et ita in omnes homines mors pertransiit, in quo omnes peccaverunt," nisi quem- admodum Ecclesia Catholica, ubique diffusa, semper intellexit* Propter hanc enim xegiilam fidei ex traditione Apostolorum etiam parvuli, qui nihil peccatorum in semet ipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis legeneratione mundetur, quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei.
Si quis per Jesu Christi Domini nostri gratiam, quae in bap- tismate confertur, reatum originalis peccati remitti negat; aut
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whole of that which has the nature of sin is not taken away, but that it is only scraped oyer, or not im- puted ; let him be accursed. For God hates nothing in those who are bom again : for " there is no con- demnation to them who are truly buried with Christ by baptism unto death :" " who walk not after the flesh/' but " putting off the old man," and putting on the new man, which is created after God, have been made innocent, free from stain, pure, harmless, and beloved of God, heirs indeed of God, and joint heirs with Christ, so that nothing at all hinders their entrance into heaven. But the holy Synod confesses and considers that concupiscence or lust doth remain in them that are baptized : which, being left by way of exercise, avails not to injure those who do not consent to it, and by the grace of Christ manfully strive against it : for he who strives lawfully shall be crowned. The holy Synod declares that this con-
etiam asserit, non toUi totam id, quod veram, et propriam pec- cati rationem habet, sed illud dicit tantum radi, aut non im- putari; anathema sit. In renatis enim nihil odit Deus: quia ** nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptismain mortem ;" " qui non secundum carnem ambulant,'' sed ** veterem hominem exuentes," et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, hseredes quidem Dei, cohaeredes autem Christi, ita ut nihil prorsus eos ab ingressu coeli remoretur. Ma- nere autem in baptizatis concupiscentiam, vel fomitem, hasc sancta Synodus fatetur, et sentit : quae cum ad agonem relicta sit, no- cere non consentientibus, et viriliter per Jesu Christi gratiam repugnantibus, non valet : qulnimo qui legitime certaverit, coro- nabitur. Hanc concupiscentiam, quam aliquando Apostolus
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cupiscence, which the Apostle sometimes calls sin, has never been miderstood by the CathQlic Church to be called sin, as though it were truly and pro- perly sin in them that are regenerate, but because it is of sin, and inclines to sin. But if any one think otherwise ; let him be accursed.
peccatum appellat, sancta Synodus declarat, Ecclesiam Catho- licam numquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est, et ad peccatum inclinat. Si quis autem contrarium senserit; ana-> thema sit. — Cone. xiv. 751-2.
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SESSION VL, A.D. 1547. Decree concerning Justification.
Chapter I. — {Of the Insufficiency of Nature and of the Law to justify Men.)
In the first place the holy Synod declares that in order to the right understanding the doctrine of justification, it is necessary that every one should acknowledge and confess, thsit since all men lost their innocence by Adam's transgression, being made unclean, and, as the Apostle speaks, by nature the children of wrath, (as is set forth in the decree con- cerning original sin,) they are to such an extent the servants of sin, and under the power of the devil and of death, that neither the Gentiles by the force
Decretum de Justificatione.
Caput I. — De Natures et Legis ad justificandos Homines Jm- becillitate,
Primum declarat sancta Synodus, ad justificationis doctrinam probe et sincere intelligendam, oportere ut unusquisque agnos- cat et fateatur, quod cum omnes homines in praevaricadone Adse innocentiam perdidissent, facti immundi, et, ut Apostolus inquit, natura filii irae, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati, et sub potestate diaboli ac mortis, ut non modo Gentes per vim naturae, sed ne Judaei
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of nature, nor the Jews by the letter of the law of Moses, were able to be freed and rise from it ; at the same time that free-will was by no means ex- tinguished among them, though weakened in power, and inclined to evil.
quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent ; tametsi in eis liberum arbitrium minime ex- tinctum esset, viribus licet attenuatum, et inclinatum.
Chapter II. — {Of the Dispensation and Mystery of the Coming of Christ)
Whence it came to pass, that when the blessed fulness of time was. come, the heavenly Father, the Father of mercies, and God of all comfort, sent to mankind His Son Jesus Christ, who had been de- clared and promised to many of the holy Fathers both before and under the law, both that He might redeem the Jews, who were under the law ; and that tiiie Gentiles, who followed not after righteousness, might attain unto righteousness, and that all might
Caput II. — De Dispensatione, et Mysterio Adventus Christu
Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis, Christum Jesum, Filium Suum, et ante legem et legis tempore multis Sanctis Patribus declaratum ac promissum, cum venit beata ilia plenitudo temporis, ad homines miserit, ut et Judaeos, qui sub lege erant, redimeret ; et Gentes, quae non sectabantur juBtitiam,justitiam apprehenderent,
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receive the adoption of sons. Him hath God set forth for our sins, as a propitiator, through faith in His blood, and not for ours only, but also for the sins of the whole world.
atque omnes adoptionem filiorum recipeient. Hunc proposuit Deus propidatorem per fidem in sanguine ipsius pro peccads nostris, non solum autem pro nostris, sed etiam pro todus mundi.
Chapter HI. — ( Who are justified by Christ.)
But although He died for all men, all neverthe- less do not receive the benefit of His death, but they only, to whom the merit of His passion is com- municated : for as in truth men, unless they were born by propagation from the seed of Adam, would not be bom unrighteous, seeing that they contract their unrighteousness with that propagation, in the very act of conception ; so unless they were bom again in Christ, they would never be justified : since that new birth through the merit of His passion, is
CapiU III. — Qui per Christum juttificantur, Verum, etsi iUe pro omnibus mortuus est, non omnes tamen mords ejus benefidum recipiunt, sed ii dumtaxat, quibus meri- tum passionis ejus communicatur : nam, sicut re vera homines, nisi ex semine Adae propagati nascerentur, non nascerentur in- jusd, cum ea propagadone, per ipsum, dum concipiuntur, propriam injusddam contrahant; ita, nisi in Christo renascerentur, nun- quam jusdficarentur : cum ea renascenda per meritum passionis
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attributed to them by grace, whereby they are jus- tified. The Apostle exhorts us always to give thanks to God for this benefit, who hath made us meet to be partakers of the inheritance of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son, in whom we have redemption and the forgive- ness of sins.
ejus gratia, qua justi fiunt, illis tribuatur. Pro hoc beneficio Apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit In partem sortis sanctorum in lumine, et eripuit de potes- tate tenebrarum, transtulitque in regnum Filii dilectionis suae, in quo habemus redemptionem et remissionem peccatorum.
Chapter IV. — (A Description is suggested of the Justijication of the Wicked^ and his condition in a State of Grace.)
In which words a description of the Justification of the wicked is insinuated ; that it is a translation from that state, in which man is bom the son of the first Adam, into that state of grace, and the adoption of sons of God, by the second Adam, Jesus Christ, our Saviour : which translation, since the promulga-
Caput TV. — Insinuatur Descriptio Justificationis Impii, et modus ejus in Statu Gratuje. Quibus verbis Justificationis impii descriptio insinuatur ; ut sit translatio ab eo statu, in quo homo nascitur filius (pnmi) Adae, in statum gratise, et adoptionis filiorum Dei, per secundum Adam, Jesum Christum, Salvatorem nostrum : quae quidem translatio,
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tion of the Gospel, cannot take place without the layer of regeneration, or the desire of it : as it is written, ** Except a man be bom again of water and the Holy Ghost, he cannot enter into the kingdom of God."
post Eyangelium promulgatum, sine lavacro regenerationis, aut ejus YOto, fieri non potest : sicut scriptum est, " Nisi quis le- natus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei."
Chapter V. — {Of the necessity of Preparation for Justijication in AdtdtSy and whence it is.)
It declares moreover, that the commencement of justification itself in adults, is from the preventing grace of God through Jesus Christ, that is to say, from His calling, whereby they are called, without any merits of their own ; so that they who, by rea- son of sins, were turned away from God, are disposed by His exciting and assisting grace to turn them- selves, for their own justification, to the same freply-
Caput V. — De necessitate Prceparationis ad Justificattonem in Adullisy et unde sit. Declarat praeterea, ipsius Justificationis exordium in adultis, a Dei per Christum Jesum praeveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vo- cantur ; ut, qui per peccata a Deo aversi erant, per ejus excitan- tem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justificationem, eidem gratise libere assentiendo, et co- operando, disponantur : ita ut, tangente Deo cor hominis per
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assenting and co-operating grace : so that when God touches the heart of man by the illumination of the Holy Ghost ; neither does man altogether do no- thingy since he receives that inspiration^ when it was in his power to reject it ; nor yet can he move him- self of his own £3pee will to justification before God, vdthout His grace: whence, when in the sacred writings, it is said ^'Return unto me and I will return unto you," we are reminded of our freedom : when we answer " Turn Thou us, O Lord, and so shall we be turned," we acknowledge that we are prevented by the grace of God.
Spiritus Sancti iUuminationem, neque homo ipse nihil oronino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit : unde in sacris litteris cum dicitur, " Convertimini ad me, et ego convertar ad vos," libertatis nostrae adraonemur : cum respondemus, '* Converte nos, Domine, ad te, et convertemur," Dei nos gratia praeveniri confitemur •
Chapter VI. — The Method (^Preparation.
But men are disposed to this justification, when being excited and assisted by Divine grace, and re- ceiving faith by hearing, they are freely moved to God, believing those things to be true which have
Caput VI. — Modus Prceparationis. Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deura, credentes vera esse quae divinitus revelata, et promissa
8
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been divinely revealed and promised ; and that, above all, namely, that the wicked is justified by God through His grace, by the redemption which is in Jesus Christ : and while they are sensible that they are sinners, are raised from the consideration of the fear of God, by which they are profitably alarmed, into hope, by turning themselves to consider the mercy of God ; believing that He is favourable to them for the sake of Christ : they then begin to love Him who is the source of all righteousness ; and on that account are set against sin by a kind of hatred and detestation, that is, by that repentance which must be exercised before baptism. Lastly, while they resolve to undertake baptism, to begin a new life, and to keep the Divine commandments. Concerning this disposition it is written, "Every one that cometh unto God must believe that He is, and that He is a rewarder of them who diligently
sunt ; atque illud in primis, a Deo justificari impium per gratiam ejus per redemptionem, quae est in Christo Jesu : et dum pecca- tores se esse intelligentes, a divinae justitiae timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo in spem eriguntur, fidentes Deum sibi propter Christum propi- tium fore ; iUumque, tamquam omnia justitise fontem, diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod» et detestationem, hoc est, per earn poenitentiam, quam ante baptisroum agi oportet : denique dum proponunt suscipere baptismum, inchoare novam vitam et servare divina mandata. De hac dispositione scriptum est, "Accedentem ad Deum oportet cre- dere, quia cat, et quod inquirentibus se remunerator sit:'* et, " Con-
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seek Him f' and, " Son, be of good cheer, thy sins are forgiven thee," and " The fear of the Lord driveth away sin," and " Repent, and be baptized every one of you, in the name of Jesus Christ, for the remis- sion of sins, and ye shall receive the gift of the Holy Ghost:*' and, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ; teaching them to observe all things v^hatsoever I have com- manded you," and "Prepare your hearts to the Lord,"
fide fili, remittuntur tibi peccata tua :" et, ** Timor Domini expellit peccatum :*' et, ** Pcenitentiam agite, et baptizetur unusquisque vestrum in nomine Jesu Christi, in remissionem peccatorum ves- trorum, et accipietis donum Spiritus Sancti :" et, " £untes ergo, docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti ; dt>centes eos servare qu«cumque mandavi vobis," denique, ** Prseparate corda vestra Domino.'*
Chapter VII. — What is the Justification of the Wicked^ and what is the came of it.
This disposition or preparation i& followed by justification itself, which is not only the remission of sins, but also sanctification, and renewing of the inner man by the voluntary reception of grace, and
Caput VII. — Quid sit Just\ficaUo Impii^ et quce ejus causce.
Hanc dispositionem, seu prssparationem justificatio ipsa conse- quitur, quse non est sola peccatorum remistio, aed et 8anctifica-> tio, et renovatio interioris hominis per voluntariam susceptionem
N
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the gifts ; whence a just man is made of an unjust^ an euem J turned to a firiend» that he may be an heir according to the hope of eternal life. The causes of this justification are ; 1, The final canse^ which is the glory of God and of Christ, and life eternal ; 2, The efficient cause, a merciful God, who gratuitously cleanses and sanctifies the man, signing and anointing him with the spirit of promise, which is the earnest of our inheritance ; 3, The meritorious cause. His most beloved and only-begotten Son, our Lord Jesus Christ, who, when we were enemies, of His great love wherewith He loved us, by His most holy passion on the cross of wood, deserved justifi- cation for us, and hath made satisfaction to God the Father for us ; 4, The instrumental cause, the sacrar ment of baptism, which is the sacrament of £uth, without which no one ever attained to justification : lastly, the one formal cause, the righteousness of
gratiffi, et donorum ; unde homo ex injusto fit juAtas, et ex ini- mico amicus, ut sit hasres secundum spem vitae setemae. Hujus justificationis causae sunt, finalis quidem, gloria Dei et Christi, ac vita aetema; effidens vero, misericors Deus, qui gratuito abluit, et sanctificat, signans, et ungens Spiritu promissionis sancto, qui est plgnushaereditatisttostrae; meritoria autem, dilee* tissimu^ unigenitua suosi Dominus noster Jesus Chriatus, qui, cum essemus inimici, propter nimiam charitatem qua dilexit nos« sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri sadsfecit : instrumentalia item, sacramentum baptismi, quod est sacramentnm fid^, sine qua nulli nmquam contigit justificatio : demom, oiuca fonnaUs causa
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God ; not that whereby He Himself is righteous, but that whereby He maketh us so; with which being endued by Him, we are renewed in the spirit of our mind) and not only accounted, but are truly called and are righteous; receiving in ourselves righteousness, according to the measure which the Holy Spirit distributeth to every one, as He will, and according to each man's own disposition and co- operation. For, although no man can be righteous, unless the merits of the passion of our Lord Jesus Christ are communicated to him ; this, nevertheless, takes place in this justification of the wicked, while, by the merit of that same holy passion, the love of God is shed abroad by the Holy Spirit in the hearts of those who are justified, and is inherent in them. Whence a man in justification receives together with the remission of sins, through Jesus Christ, in whom he is engrafted, all these things, namely, faith, hope,
est justitia Dei ; non qua ipse Justus est, sed qua nos justos facit ; qua videlicet ab eo donati, renovamur spiritu taentis nostrse, et non modo reputamur, sed vere justi nominamur, et sumus ; justi- tiam in nobis recipientes, unusquisque suam secundam mensuram, quam Spiritus Sanctus partitur singulis, prout vult, et secundum propriam cujusque dispositionera, et cooperationem. Quamquam enim nemo possit esse Justus, nisi cui merita passionis Domini nostri Jesu Christ! communicantur ; id tamen in hac impii justi* ficatione fit, dum ejusdem sanctissimse passionis merito per Spi- ritum Sanctum charitas Dei diffunditur in cordibus eorum, qui justificantur, atque ipsis inhseret. Unde in ipsa justificatione cum remissione peccatorum base omnia simul infusa accipit homo per Jesum Christum, cui inseritur, fidem, spem, et charitatem. Nam
n2
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and charity. For faith, unless hope and charity be added to it, neither unites a man perfectly with Christ, nor makes him a liTing memb» of His body. Wherefore it is most truly said, that " fiiith without works is dead,^ and of no avail; and that ^In Christ Jesus neither circumcision availeth any thing, nor uncireumcision, but fidth, which woriteth by love." This fidth the catechumens beg of the Church, before baptism, (according to apost4>lic tradition,) when they ask for the fidth which confenreth eternal life : but faith, without hope and charity, cannot confer this; therefore they immediately hear the word of Christ, "If thou wouldest enter into eternal life, ke^ the commandments.^ They then, receiving true and Christian righteouaiess, immediately that they are bom again, are commanded to keep it pure and undefiled, as that first garment wherevrith they have been enriched by Christ,, in lieu of that which Adam by his disobedience lost for himself and us ;
fides, nisi ad earn spes accedat, et charitas, neque anitpecfecte cam Cluisto, neque ooiporis ejus rivum membmm effidt : qua latione Yeriasime didtor, " fidem sme operibus mortaam, et otiosam esse :*' et, *' In Chiisto Jesa neque dicomcisionein aliqnid valere, neque praeputium, sed fidem, quae per diaritatem operatur." Hanc fidem ante baptism! saciamentum ex apostdanim tiaditione catediu- meni ab Eodesia petunt, cum petunt fidem, vitam aetemam prae- stantem : quam sine spe et charitate fides pnestaie non potest ; unde et statim verbum Christ! audiunt, " Si vis ad vitam ingredi, serva mandata." Itaque veram et Ghristianam justitiam acd- pientes, cam ceu primam stolam pro ilia, quam Adam sua inobe- dientia sib! et nobis perdidit, per Christum Jesum illis donatam,
7
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tlmt they may bring it before the tribunal of our Lord Jesus Christ, and may have eternal life.
candidam, et immaciilatam jubentur statim renati conservare ; ut earn perferant ante tribunal Domini nostri Jesa Christi, et habeant vitam aeternam.
Chapter VIII. — Hofw it may he understood thai the Wicked is justified by Faiths and gratuitously.
But whenever the Apostle says that a man is jus- tified by faith, and gratuitously, those words are to be understood in the sense which the constant con- sent of the Catholic Church has retained and expressed ; namely, that we are said to be justified by faith, because faith is the beginning of human sal- vation, the foundation, and root of all justification, without which it is impossible to please God, and attain to the fellowship of His sons: and we are said to be justified gratuitously, because none of the
Caput VIII. — Quomodo intelligatur Impium per Ftdem, et gratis justificari. Cum vero Apostolus dicit, justiiicari hominem per fidera, et gratis, ea verba in eo sensu intelligenda sunt, quern perpetuus Ecclesias Catholicae consensus tenuit et expressit ; ut scilicet per fidem ideo justificari dicamur, quia fides est human® salutis initium, fundamentum, et radix omnis justificationis, sine qua impossibile est placere Deo, et ad filiorum ejus consortium per- ▼enire : gratis autem justificari ideo dicamur, quia nihil eorum,
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things which precede justification, neither foith nor works, deserve the grace of justification ; for, if it be by grace, then it is no more of works ; otherwise, as the same Apostle says, grace is no more grace.
quae justificationem prsecedunt, dve fides sive opera, ipsam jua- tificationis gratiam promeretur : si enim gratia est, jam non ex operibus ; alioquin, ut idem Apostolus inquit, gratia jam non est gratia.
Chapter IX. — Against the vain Conjidence of the Heretics.
But although it is necessary to believe that sins neither are nor ever were remitted, except gratui- tously, by the divine mercy for the sake of Christ, it must not be said that they are or have been re- mitted to any one who boasts of his assurance and certainty of the remission of his sins, and rests in that alone : since among heretics and schismatics it may and in our own day does happen, that this vain confidence, remote from all piety, is preached with great contention against the Catholic Church.
Caput IX.-^Cofiffa inanem Hisereiicorum Jlduciam. Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum, nemini tamen fiduciam, et certitudinem remis- sionis peccatorum suorum jactanti, et in ea sola quiescenti, pec- cata dimitti, vel dimissa esse dicendum est : cum apud hsereti- cos et schismaticos possit esse, imo nostra tempestate sit, et magna contra Ecclesiam Catholicam contentione praedicetur vana heec, et ab omni pietate remota fiducia. Sed neque illud asse-
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Nor may it be asserted that they who are truly jus- tified, ought to determine for themselyes without any hesitation, that they are so, and that no one is absolved and justified from sin unless he belieye for certain that he is absolved and justified ; and that absolution and justification are accomplished by this faith alone ; as if any one who does not believe this must needs doubt concerning the promises of Grod, and the efficacy of the death and resurrection of Christ : for, as no religious person ought to doubt of the mercy of God, and the merits of Christ, and the virtue and efficacy of the sacraments, so every per- son who considers himself, and his own infirmity and indisposition, may be in fear and dread concern- ing his own grace ; since no man can know that he has attained the grace of God, with that assurance of fisiith, which is incapable of error.
rendum est, oportere eos, qui yere jnstificati sunt, absque uUa omnino dubitatione apud semet-ipsos statuere se esse justificatos, neminemque a peccatis absolvi, ac justificari, nisi eum, qui certo credat se absolutum, et- jiistificatum esse ; atque hac sola fide ab- Bolutionem, et justiiicationem perfici ; quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubi- tet : nam, sicut nemo pius de Dei misericordia, de Christi merito, deque sacramentorum virtute, et eiiicacia dubitare debet, sic quilibet, dum se ipsum suamque propriam infirmitatem et indis- positionem respicit, de sua gratia formidare et timere potest ; cum nuUns scire valeat certitudine fidei, cui non potest subesse falsums se gratiam Dei esse consecutum.
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Chapter X. — Cf the Increase of received Justifi- cation.
Thus, then, being justified, and made the friends and servants of God, an J going from one virtue to another, they are renewed, as the Apostle speaks, day by day, that is, by mortifying their f!eshly mem- bers, and exhibiting them as instruments of righteousness unto holiness, by the keeping the commands of God and of the Church ; fidth co- operating with their good works, they increase in that righteousness which is acceptable by the grace of Christ, and are more justified : as it is written, " He that is righteous let him be righteous still,*' and, again, " Fear not until death to be justified ;'* andj again, " Ye see that a man is justified by works and not by faith only.** The holy Church seeks this in-
Caput X. — De acceptce Justificationis Ineremento.
Sic ergo justificati, et amici Dei, ac domestici facti, euntes de virtute in virtutem, renovantur, ut Apostolus inquit, de die in diem, hoc est, mortificando membra carnis suae, et exhibendo ea arma justitise in sanctificationem ; per observationem mandatorum Dei, et Ecclesiae, in ipsa justitia, per Christi graliam accepta, cooperante fide bonis operibus, crescunt, atque magis justifican- tor : sicut scriptum est, *' Qui Justus est, justificetur adhuc,'* et iterum, '* Ne verearis usque ad mortem justificari;" et rursus, ** Videtis, quoniam ex operibus justificatur homo, et non ex fide tan turn." Hoc vero justitiae incrementum petit sancta Ecclesia,
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crease of righteousness, when it prays, "Give unto us, O Lord, the increase of faith, hope, and charity."
cum orat, *' Da nobis Domine fidei, spei, et caritatis augmen- tum."
Chapter XI. — Of the keeping the Commandments, and of the necessity and possibility of it
But no man, however much justified, ought to think himself freed from keeping the command- ments: nor ought that rash sentence to be used, which the Fathers condemned with anathema, namely, that the commandments of God are impos- sible to be observed by a justified person ; for God does not enjoin impossibilities, but by enjoining He admonishes you both to do what you can, and to pray for that you cannot, and helps you that you may be able: "Whose commandments are not grievous ;" whose " yoke is easy, and His burthen
Caput XI. — De observatione Mandaiorumy deque illius necessitate
et possibilitate. . Nemo autem, quantumvis justificatus, liberum se esse ab obser-* vatione mandatOrum putare debet ; nemo temeraria ilia, et a Pa-* iribus sub anathemate prohibita voce uti ; Dei prsecepta homini justificato ad observandum esse impossibilia : nam Deus impossi- bilia non jubet, sed jubendo monet, et facere quod possis, et {letere quod non possis ; et adjuTat, ut possis. ** Cujus mandata gravia non sunt ;" cujus " jugum suave est, et onus leve." Qui
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light." For they who are the soiifi of God, love Christ ; and they who love Him, as He Himself tes- tifies, keep His words ; which thing they are able to accomplish with divine help. For, although in this mortal life, men, however holy and just, fall occasion- ally into light and daily offences, which are called venial, they do not on that account cease to be righteous ; for the saying of the just is both humble and true, ** Forgive us our debts." Whence it hap- pens, that the righteous ought to think themselves so much the more bound to walk in the way of righteousness, by how much being made free from sin and become the servants of God, they are able to ad- vance in their sober, and righteous, and godly life, through Jesus Christ, by whom they have had access to that grace. For God does not desert those that are justified by His grace, unless He be first deserted by them. Therefore no man ought to flatter himself
enim snnt filii Dei, Christmn diligunt ; qui autem dilignnt eum, ut ipsemet testator, servant sermones ejus ; quod utique cum divino auxilio prsestare possunt. Licet enim in hac mortali vita, quan- tttmvis sancti et justi, in levia saltern, et quotidiana, quae etiam venalia dicuntur, peccata quandoque cadant, non propterea desi- nunt esse justi ; nam justorum ilia vox est, et humilis, et verax : ** Dimitte nobis debita nostra." Quo fit, ut justilpsi eo magis se obligates ad ambulandum in via justitiae sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste, et pie viventes, proficere possunt per Christum Jesum, per quern acces* sum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo
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by faith alone, imagining that he is made heir by faith alone, and will obtain the inheritance, though he sufFer not with Christ, that He may be also glo- rified together: for, as the Apostle speaks, even Christ Himself, " though He were a Son, yet learned He obedience by the things which He suffered, and being made perfect. He became the author of eter^ nal salvation to all them that obey Him.** For which cause the Apostle himself wameth them that are justified, " Know ye not, that they which run in the race run all, but one receiveth the prize? so run that ye may attain." *• I, therefore, so run, not as uncertainly, so fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." Likewise the prince of the apostles, Peter, " Give diligence that by good works, ye make your calling
sibi in sola fide blandiri debet, putans fide sola se hseredem esse constitutuin, hsereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur : nam et Christus ipse, ut in- quit Apostolus, " cum esset Filius Dei, didicit ex iis, quae passus est, obediendam ; et consummatus, factus est omnibus obtempe- rantibus sibi causa salutis setemse." Propterea Apostolus ipse monet justificatos, dicens : " Nescitisquod ii, qui in stadio currunt, omnes quidem cumint, sed unus accipit bravium ? sic currite, ut comprehendatis.'' " Ego igitur sic curro, non quasi in incertum : sic pugno, non quasi aerem verberans, sed casdgo corpus meum, et in servitutem redigo, ne forte, cum aliis prsedicaverim, ipse reprobus efficiar." Item princeps apostolorum Petrus, " satagite, ut per bona opera certam vestram vocationem, et electionem fa-
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and election sure ; for, if ye do these things, ye shall never fall." Whence it appears, that those persons are opposed to the orthodox doctrine of religion, who say, that a righteous man sinneth, at least venially, in every good work ; or, which is more hor- rible, that he merits eternal punishment by it ; the same is to be said of those who declare that the righteous sin in all their works, if, by way of exciting their sloth, and encouraging themselves to run in the race, while they seek first that God may be glo- rified, they also have regard to the eternal reward ; for it is written, " I have inclined my heart to fulfil thy righteousness alway, on account of the reward :" and the apostle says of Moses that " he had respect unto the recompense of reward."
ciatis ; hsec enim facientes, non peccabitis aliquando." Unde con- stat-eos orthodoxae religionis doctrinse adversari, qui dicunt, justum in omni bono opere saltern venialiter peccare ; aut, quod intolerabilius est, poenas aeternas mereri ; atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur setemam; cum scriptum sit, "Inclinavi cor meum ad faciendas justificationes tuas propter retributionem." £t de Mose dicat apostolus, quod *' respiciebat in remunerationem."
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Chapter XII. — The rash Presumption of Predestina- tion is to be avoided.
No man also, as long as he is in this life, ought so to presume concerning the hidden mystery of predestination, as certainly to determine that he is of the number of the predestinated : as though it were true, that one who is justified either can no longer sin, or if he sin, ought to promise himself a certainty of repentance : for, except by special reve- lation, it cannot be known whom God hath chosen for Himself.
Caput XII. — Prcedestinationis temerariam Praesumptionem ca- vendam esse. Nemo quoque, quamdiu in hac mortalitate vivitur, de arcano divins prsedestinationis mysterio usque adeo prssumefe debet, ut certo statuat se omnino esse in numero prsedestinatorum ; quasi verum esset, quod justificatus, aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscendam promittere debeat ; nam, nisi ex speciali revelatione, sciri non potest quos Deus sibi elegerit.
Chapter XIII. — Of the Gift of Perseverance.
In like manner concerning the gift of perseve- rance, of which it is written, " He that shall endure unto the end, the same shall be saved," (which gift
Caput XIII. — De Perseveraniue Munere, Similiter de perseverantise munere, de quo scriptum est, *' Qui perseveraverit usque in finem, hie salvus erit :" (quod quidem
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cannot be had but from Him who is able to estab- lish him that standeth, that he may stand per- severingly, and to restore him that falleth,) let no man promise it to himself with anj absolute cer- tainty; although all ought to place the utmost reliance on the help of Grod. For God, unless they be wanting to His grace, as He hath begun a good work in them so will He fulfil it, working in them both to will and to do. Nevertheless, let them that think they stand, take heed lest they £Edl, and let them work out their salvation with fSsar and trembling, in watchings, in ahns, in prayings, in offer- ings, in fastings, and in chastity : for, knowing that they have been bom again into the hope of glory, and not as yet imto glory itself, they have need to fear concerning the contest which remains, with the flesh, the world, and the devil, in which they cannot be conquerors, unless through the grace of God, they obey the Apostle, who says, ** We are debtors,
aliunde haberi non potest, nisi ab eo, qui potens est eum qui Stat statuere, ut perseveranter stet, et eum qui cadit restituere,} nemo sibi certi aliquid absoluta certitudine polliceatur ; tametsi in Dei auxilio finnissimam spem coUocare, et reponere omnes debent. Dens enim, nisi ipsi illius gratise defuerint, sicut coepit opus bonum, ita perficiet, operans velle et perficere« Yeromtamen qui se exiBtimant stare, videant ne cadant, et cum timore ac tremore salutem suam operentur in laboribus, in vigiliis, in elee- mosynis, in orationibus, et oblationibus, in jejuniis, et castitate : formidare enim debent, scientes quod in spem glorise, et nondum in gloriam renati sunt, de pugna quae superest cum carne, cum mundo, cum diabolo, in qua victores esse non . possunt, nisi cum
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not to the flesh to live after the flesh, for if ye live after the flesh je shall die ; but if ye through the Spirit do mortify the deeds of the body, ye shall live."
Dei gratia Apostolo obtemperent, dicenti : " Debitores sumus non carni, ut secnndum carnem yivamus : si enim secundum carnem Tixeritis, moriemini ; si autem Spiritu &cta camis mortificaveritisi vivetis."
Chapter XIV. — Of the Lapsed, and their Restoration.
But they who by sin have fallen from the grace of justification which they have received, can again be justified, when, at the instigation of God, by the merits of Christ, they procure a restoration of the grace which they had lost, by means of the sacra- ment of repentance. For this mode of justification is the restoration of a lapsed person ; which the Fa- thers aptly styled the second plank after shipwreck of forfeited grace. For for them who fall into sin after baptism, Jesus Christ instituted the sacrament of repentance, when He said, "Receive ye the Holy
Caput XIY. — De Lapsis, ei eorum Reparatiane.
Qui vero ab accepta jusdficationis gratia per peccatum excide- runt, rursus justificari poterunt, cum, excitante Deo, per poeni- tentise sacramentum merito Christi amissam gratiam recuperare procuraverint. Hie enim justificationis modus est lapsi reparatio ; quam secundam post naufragium deperdiUe gratiae tabulam sancti Patres apte nuncuparunt. Etenim pro iis, qui post baptismum in peccata labuntur, Christus Jesus Sacramentum instituit pceni- tentiae, cum dixit', "AccipiteSpiritum Sanctum ; quorum remise-
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Ghost ; whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained." From whence we are taught that a Christian man's repentance after a fall, is very dif- ferent from that which precedes baptism, and con- tains not only a ceasing from sins, and a detestation of them, or an humble and contrite heart, but also a sacramental confession of them, at least in desire, and to be performed in its season, and a priestly absolution of them ; as also satisfaction by fastings, alms, prayers, and other devout exercises of the spiri- tual life ; which are to be performed, not indeed for eternal punishment, which is remitted together with the offence, in the sacrament, or desire of the sacra- ment ; but for temporal punishment, which, as the sacred writings teach, is not, as in baptism, entirely remitted to them who, being ungratefdl to the grace of God which they have received, have grieved the
ritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt.*' Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismal], eaque contineri non mode cessationem a peccatis, et eorum detestatlonem, aut cor contritum et humiliatum, verum etiam eorumdem sacramentalem confes- sionem saltern, in voto, et suo tempore faciendam, et sacerdotalem absolutionem ; itemque satisfactionem perjejunia, eleemosynas, orationes, et alia pia spiritual! s vitae exercitia : non quidem pro poena setema, quae vel sacramento, vel sacramenti voto una cum culpa remittitur ; sed pro poena temporali, quae, ut sacrae litterae docent, non tota semper, ut in baptismo sit, dimittitur illis, qui gratiae Dei, quam acceperunt, ingrati, Spiritutn Sanctum con-
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Holy Spirit, and have not feared to violate the tem- ple of God. Concerning which repentance it is written, " Remember from whence thou art fallen, and repent, and do the first works:" and again, *' Godly sorrow worketh lasting repentance unto sal- vation :" and again, " Repent, and bring forth fruits meet for repentance.**
tristaverunt, et templum Dei violare non sunt veriti. De qua pcenitenda scriptuin est, '' Memor esto, unde excideris, age poeni- tentiam, et prima opera fac :** et iterum, ** Qua^ secundum Deun) tristitia est, poenitentiam in salutem stabilem operatur :" et rur- sus, " Poenitentiam agite ; et facite fructus dignos pcenitentiae."
Chapter XV. — Grace, but not Faith, is lost hy every deadly Sin.
In opposition to the crafty devices of certain men^ who by smooth words and blessings beguile the hearts of the simple, we must assert that the grace of justification which has been received, is lost, not only by infidelity, by which faith itself is lost, but also by every mortal sin, although faith be not lost. This is to be maintained in defence of the teaching
Caput XV. — Quolibet mortali Peccato amitti Gratiam, sed non
Fidem,
Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti :
O
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of the divine law, which excludes from the kingdom of heaven not only the unbelievers, but believers also, fornicators, adulterers, effeminate, abusers of themselves with mankind, iMeves, covetous persons, drunkards, revilers, extortioners, and all others who commit deadly sins, from which, by the asnstance of divine grace, they might have kept themselves^ but for which they are separated from the grace of Christ.
divinae legis doctrinam defendendo, quae a regno Dei non solum infideles excludit, sed et fideles quoque, fomicarios, adulteros, mollesy masculomm concubitores, fures, avaros, ebriosos, male- dicosy lapaces, caeterosque omnes, qui lethalia committant pec- cata, a quibus cum divinse gratis adjumento abstiuere possunt, et pro quibus a Christi gratia separantur.
Chapter XVI. — Of the Fruit of Justification^ that is, of ^ Merit of good Works, and qfUie Reason of the Merit itse^.
On this account tha words of the Apostle are to be set before men who have been justified, whether they have constantly preserved the ^*ace they had received, or have recovered it when lost ; " Abound in every good work, forasmuch as ye know that your
Caput XVI. — De Frttctu Justificationis, hoc est, de Merito hono^ rum Operum, deque ipsius Meriti Ratione.
Hac igitar mtioi»e justifLcatis hominibus, sive accc^pttaooi fp^dasa perpetno conservaveriiitt sive amissam recupexayeiiiit, propoqenda aunt Apostoli verba, " Abundate in omni opere bono, scientes,
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labour is not in vain in the Lord ;*' '* for God is not unrighteous to forget jour work and labour of loTe which ye have shewed in His name." And *' cast not away therefore your confidence, which hath great recompense of reward." Therefore to them that continue in good works, and hope in Grod to the end, eternal life is to be proposed, both as the free gift mercifully promised to the sons of God, through Jesus Christ, and also as the reward, which from the promise of God himself is to be fiiithfrilly rendered to their good works and deservings. For this is the crown of righteousness which, after his fight and course, the Apostle said was laid up for him, to be given to him by the righteous judge, and not to him only, but to all them that love His coming. For that same Jesus Christ inftises his virtue into those who are justified, like the head into the members, and the vine into its branches, which virtue always
quod labor vester non est inanis in Domino ;" ''non enim injustus est Dens, ut obliviscatur opens vestri, et dilectionis quam ostendi- tis in nomine ipsius/' Et, "Nolite amittere coniidentiam vestram, quae magnam habet remunerationem.'' Atque ideo bene operan- tibus usque in finem, et in Deo sperantibus, proponenda est vita aetema, et tanquam gratia filiis Dei per Christum Jesum miseri- corditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus, et mentis fideliter reddenda. Hsec est enim ilia corona justitiae, quam post suum certamen et cursum repositam sibi esse aiebat Apostolus, a justo judice sibi redden- dam, non solum autem sibi, sed et omnibus, qui diligunt adven- tum ejus. Cum enim ille ipse Christus Jesus tanquam caput in membra, et tanquam vitis in palmites, in ipsos justificatos jugiter
o 2
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precedes, accompanies and follows their good works, and without it they cannot by any means be pleasing to God, nor have any merit in them. We must not believe that anything is wanting to those who are justified, but that they may be counted amply to satisfy the divine law, according to this state of life, by those works which are wrought in God, and truly to merit the obtaining eternal life in its season, if so be that they depart this life in grace. For Christ our Saviour says, ** Whosoever drinketh of the water that I shall give him shall never thirst ; but the water that I shall give him shall be in him a well of witter springing up into everlasting life." Thus neither do we establish our ovm righteousness, as thpugh it were our own, nor do we put out of sight or reject the righteousness of God ; for that is said to be t^ur righteousness ; because we are justified by it abidii^g in us, and the same is the righteousness of Q^dy, as
virtutem Influat ; qusD virtus bona eoram opera semper anteoe- dit, comitatur, et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent. Nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quae in Deo sunt facta, divinse legi pro hujus vitse statu satisfecisse, et vitam setemam, suo etiam tempore, (si tamen in gratia decesse- rint,) consequendam, vere promeruisse censeantur. Cum Ciiiistns Salvator noster dicat, ** Si quis biberit ex aqua quam ^o dabo ei, non sitiet in aetemum ; sed iiet in eo fons aquae saiientis in yitam setemam." Ita neque propria nostra justitia, taoquam ex nobis, propria statuitur, neque ignoratur aut lepudiator justitia Dei ; quse enim justitia nostra dieitur, quia per eam nobis in-
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it is infused into us hj God, through the merits of Christ. Nor must we forget, that, although in the sacred volume so much is ever ascribed to good works that Christ should promise that, "Whoso giveth to one of these little ones a cup of cold water, he shall in no wise lose his reward ;" and the Apos- tle testifies that " our light affliction which is but for a moment, worketh for us a far more eternal and exceeding weight of glory ;'* still God forbid that a Christian man should trust or glory in himself, and not rather in the Lord; whose goodness towards all men is such that He willeth that the things which are His gifts, the same should be their merits. And because ** in many things we offend all," every one pf us ought to place before his eyes not only mercy and goodness, but also severity and judgment. Nor should any man judge hipiself, even though he be not conscious of any evil ; because the life of every
haerentem justificaniur, ilia eadem Dei est, quia a Deo nobis in- fiinditur per Christi meritum. Neque yero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tri- buatur, ut, etiam " Qui uni ex minimis suis potum aquas frigidse dederit/' ptomittat Christus, " eum non esse sua mercede caritu- nun ;" et Apostolus testetur, id ** quod in praesenti est momenta- neum, et leve tribulationis nostras, supra modum in sublimitate astemum glorias pondus operari in nobis ;" absit tamen, ut Chris- tjaa^us homo in se ipso vel confidat vel glorietur, et non in Domino ; cmjus tanta est erga omnea homines bonitas, ut eorum velit esse merita, quas sunt ipsius dona. Et quia ** in multis offendimus omnes," unusquisque, sicut misericordiam et bonitatem, ita seve- ritatem et judicium, ante oculos habere debet. Neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare: quoniam
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man is to be examined and judged not by ihe Judg- ment of men, but of "the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hesurt, and then shall every man have pmise of God," who, as it is written, *' will render to every man according to his works."
To this Catholic doctrine of justification, whicdi except a man receive firmly and faithfully, he cannot be justified, it has seemed good to the holy Synod to subjoin these canons ; that all men may know not only what they ought to hold and follow, but also what they should shun and avoid.
omnis hoioinum vita Bdn Ixumaiio jodicio examiaanda et judi* canda est, sed " Dei, qui illumioabit abscondita tenebrarum, et manifestabit consilia cordium, et tunc laus erit unicuique a Deo/' qui, ut scriptum est, *' reddet unicuique secundum opera sua."
Post banc Catbolicam de justiiicatione doctrinam, quam nisi quisque fideliter iirmiterque receperit, justificari non poterit, placuit sanctae Synodo bos canones subjungeie ; ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere dcbeant.
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OF JUSTIFICATION.
Canon I.
If any shall Bay, that a man can be justified before God by his own works, which he can do by the power of human nature, or by the teaching of the law, without divine grace through Jesus Christ ; let him be accursed.
Canon I. Si .qui8 dixerit, hominem suis operibus, quae vel per humanae naturse vires, vel per legis doctrinam fiant, absque divina per Jesum Cbristum gratia posse justificari coram Deo ; anathema sit.
Canon II. If any shall say, that! divine grace through Jesus Christ, is given for this intent only, namely, that a man may more easily live righteously and deserve eternal life ; as though he could do either without grace, by his own free will, though hardly and with difficulty ; let him be accursed.
Canon II. Si quis dixerit, ad hoc solum divinam gratiam per Christum Jesum dari, ut facilius homo juste vivere, ac vitam aetemam pro- mereri possit ; quasi per liberum arbitrium sine gratia utrumque, sed segre tamen, et di£Biculter possit ; anathema sit.
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Canon III. If any shall say, that it is possible for a man to believe, to hope, to love, and to repent as he ought to do, so as to receive the grace of justification, without the preventing inspiration and assistance of the Holy Spirit ; let him be accursed.
Canon III. Si quis dixerit, sine prseveniente Spiritus Sancti inspiratione, atque ejus adjutorio, bominem credere, sperare, diligere, aut poenitere posse, sicut oportet, ut ei justiiicationis gratia confe- ratur ; anathema sit.
Canon IV. If any shall say, that the free will of man, when moved and excited by God, does not co-operate by consenting to God, who excites and calls it, so that he should dispose and prepare himself to the obtain- ing the grace of justification ; and that he cannot dissent, if he pleases ; but, like some inanimate thing, does nothing and is merely passive ; let him be ac- cursed.
Canm IV. Si quis dixerit, liberum hominis arbitriom a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti, atque vo- canti, quo ad obtinendam justificationis gratiam se disponat ac prseparet ; neque posse dissentire, si velit ; sed veluti inanime quoddam nihil omnino agere, miereque passive se habere ; ana- thema sit.
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Canon V. If any shall say, that after the sin of Adanii the free will of man was lost and extinguished ; or, that it is a thing of a mere name, nay» rather a name without a substance, a mere fiction, brought in by Satan into the Church ; let him be accursed.
Catwn V. Si quia libemm hominis arbitrium post Adas peccatum amis- «um, et extinctum esse dizerit ; ant rem esse de solo titulo, immo titalum sine re, figmentam denique, a Satana invectum in Eccle- siam ; anathema sit.
Canon VI. If any shall say, that it is not in the power of man to make his ways evil, but that bad works no less than good come from God, not by permission only, but actually, and from Himself, so that the treachery of Judas was no less His immediate work, than the calling of Paul ; let him be accursed.
Canon VI.
Si quis dixeiit, non esse in potestate hominis, vias suas malas facere, sed mala opera ita, ut bona, Deum operari, non permissive solum, sed etiam proprie, et per se, adeo ut sit ejus proprium opus non minus prodltio Judse quam vocatio Pauli ; anathema sit«
Canon VII. If any shall say, that all works done before justi- fication, in whatever manner they may have been done, are truly sins, and deserve the wrath of God ;
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or that the more earnestly a man strives to dispose himself for grace, the more grievously he sins ; let him be accursed.
Canon VII. SI quia dixerit, opera omniai qace 9nte jastificatioaem fiunt, quacumqae ratione facta sint, vere esse peccata, vel odium Dei mereri ; aut, quanto vehementius quis nititar se disponere ad gratiam, tanto eum gravius peccare ; anathema sit.
Canon VIII.
If any shall say, that the fear of Hell, through which we flee to the mercy of God, lamenting our sins ; or by which we abstain from sin, is sinful, and makes sinners worse than before ; let him be ac- cursed.
Canon VIII.
Si quis dixeiit, Crehennse metum, per qaem ad misericordiam Dei de peccatis doiendo ooofugimiis, vel a peocando abBtiiiemus, peccatom esse, aut peccatores pejores facexe ; anathema .at.
Canon IX. If any shall say, that a wicked man is justified by faith alone, so as to und^^tand that nothing else is required which may co-operate to the obtaining the grace of justification ; and that it is by no means necessary that he should be prepared and disposed by the motion of his own will ; let him be accursed.
Canon IX. Si quis dixerit, sola fide impium justificari, ita ut inteli^t nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suae voluntatis niotu prseparari atque disponi ; anathema sit.
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Canon X. If any shall say^ that men are justified without the righteousness of Christ, by which he has obtained merit for us, or that they are formally justified by the same ; let him be accursed.
CkunoH X* Si quis dixerit, komines sine Chfuti jnstida, per qaam nobis meruit, jusdficarii aut per earn ipsam formaliter justos esse ; anathema sit.
Canon XI. If any shall say, that men are justified only by the imputation of the righteousness of Christ, or only by the remission of sins, excluding grace and love, which is shed abroad in their hearts by the Holy Spirit, and is inherent in them; or also that the grace, wherewith we are justified, is only the favour^of God ; let him be accursed.
Canon XI. Si quis dixeiit, homines justificari,'Tel sola imputatione jusjLi- tiae Christ], vel sola peccatorum remissione, exclusa gratia et charitate, quae in cordibus eorum per Spiritum Sanctum diffunda- tnr, (quae) illis inhaereat ; aut etiam, gratiam, qua justificamur, esse tantum favorem Dei; anathema sit.
Canon XII. If any shall say, that justifying fiiith is nothing else but confidence in the divine mercy, forgiving sins for Christ's sake ; or that this confidence is the 8
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only thing whereby we are justified; let him be accursed.
Canon XII. Si quis dixerit, fidem justificantem nihil aliud esse, quam fidu- ciam divinse misericordiae peccata remittentis propter Christum ; vel earn fiduciam solam esse, qua justificamur ; anathema sit.
Canon XIII. If any shall say, that in order to obtain the re- mission of sins it is necessary for every man to believe certainly, and without any hesitation arising from his own weakness or indisposition, that his sins are forgiven ; let him be accursed.
Canon XIII. Si quis dixerit, omni homini ad remissionem peccatorum asse- quendam necessarium esse, ut credat certo absque ulla hassita- tione propriae infirmitatis et indispositionis, peccata sibi esse remissa; anathema sit.
Canon XIV. If any shall say, that a man is absolved from sin tod justified in that he certainly believes himself to be absolved and justified ; or that no man is truly justified unless he believe himself to be justified; and that absolution and justification are accom- plished by this mere belief; let him be accursed.
Canon XIV. Si quis dixerit, hominem a peccatis absolvi, ac justificari ex eo quod se absolvi, ac justificari certo credat ; aut neminem vera justificatum, nisi qui credat se esse justificatum ; et hac sola fide absolutionem et justificationem perfici ; anathema sit.
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Canon XV.
If any shall say, that a man who has been bom again and justified, is bound of faith to believe that he is certainly in the number of the predestinated ; let him be accursed.
Canon XV. Si quis dixerit, hominem renatum et justificatum tencri ex fide ad credendum, se certo esse in numero prsedestinatorum ; anathema sit.
Canon XVI. If any shall say, that, of absolute and infallible certainty, he will have the great gift of perse- verance unto the end, unless he shall have learned this by special revelation ; let him be accursed.
Canon XVI. Si quia magnum illad usque in finem perseveiantifls donum se certo habiturum absoluta, et infallibili certitudine dixerit, nisi hoe ex speciali revelatione didicerit ; anathema sit.
Canon XVII. If any shall say, that the grace of justification belongs only to those who are predestinated to life ; and that the rest who are called, are called indeed but do not receive grace as being predestinated to evil by the divine power ; let him be accursed.
Canon XVII. Si quis justificationis gratiam non nisi prasdestinatis ad yitam contingere dixerit ; reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestf^te prae* destinatos ad malum ; anathema sit.
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Canon XVIII.
If any shall saj, that it is impossible for a man who is justified and established under grace, to keep the commandments of God ; let him be accursed.
Canon XVIII. Si quis dixerit, Dei praecepta homini etiam justificato, et sub gratia constituto, esse ad observandain impossibilia ; anathema sit.
Canon XIX. If any shall say, that faith is the only command- ment in the Gospel, and that other things are in- different, neither commanded nor forbidden, but free ; or that the ten commandments do not relate to Christians ; let him be accursed.
Canon XIX. Si quis dixerit, luliil praM^eptum esse in Evangelio pra&ter (idem, cetera esse indifferentia, neqne prascepta neque prohibita, sed libera ; aut decern prsecepta nihil pertinere ad Christianos ; anathema sit.
Canon XX.
If any shall say, that a man justified and ever so perfect, is not bound to keep the commands of God and of the Church, but only to believing ; as though indeed the Gospel were a naked and absolute pro- Canon XX.
Si qniB hominem justificatnm, et quantum libet perfectum dixerit non teneri ad observantiam mandatorum Dei et Ecdesiae, sed tantum ad credendum ; quasi vero Evangelium sit nuda et
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mise of eternal life, without any condition of keeping the commandments ; let him be accursed.
absoluta promissio yitae setemae, sine conditioiie obsetvationis mandatomm ; anathema sit.
Canon XXI. If any shall say, that Jesus Christ has been given of God to men as a Saviour in whom they should trust, and not also as a lawgiver, whom they should obey ; let him be accursed.
Canon XXI. Si quis dizerit, Christum Jesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obe- diant ; anathema sit.
Canon XXII. If any shall say, that a justified person, either can persevere in acceptable righteousness without the special assistance of Grod, or cannot do so with it ; let him be accursed.
Canon XXII. Si quis dixerit, justificatum, vel sine speciali anxilio Dei in accepta justitia perse verare posse, vel cum eo non posse ; ana- thema sit.
Canon XXIII. If any shall say, that a man once justified can no longer sin, nor lose grace, and that therefore he who
Canon XXIII. Si quis homioem. semel justificatom diz6rit», a^ipUus peccare non posse,, neque gratiam amittere, atque ideo eum qui labitur
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falls and sins, was never truly justified ; or on the other hand, that he is able throughout his whole life to avoid all, even venial, offences, unless it be by the special privilege of God^ as the Church holds concerning the blessed Virgin ; let him be accursed.
et peccat, nunquam vere fuisse justificatum ; aut contra, posse in tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Yirgine tenet Ecclesia ; anathema sit.
Canon XXIV- If any shall say, that justification which has been received is not preserved, yea also increased before God by good works ; but that these works are merely the fruit and signs of justification which has been obtained, but not the cause of the increase of it ; let him be accursed.
Canon XXIV. Si quis dixerit, justitiam acceptam non cpnservari, atque etiam non augeri coram Deo per bona opera ; sed opera ipsa fructus solummodo, et signa esse justifieationis adeptae, non autem ipsius augendae causam ; anathema sit.
Canon XXV. If any shall say, that a righteous man sins, at least venially, in every good work ; or, which is more in- tolerable, that he sins mortally, and so deserves
Canon XXV. Si quis in quolibet bono opere justum saltern Tenialiter peccare dixerit ; aut, quod intolerabilius est, mortaliter, atque ideo pcenas
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eternal punishment ; and is only not condemned on account of it, because God does not impute those works to condemnation ; let him be accursed.
aetemas mereri; tantumque ob id non damnari, quia Deus ea opera non imputet od damnationem ; anathema sit.
Canon XXVI. If any shall say, that through the mercy of God and the merits of Jesus Christ, the just ought not to expect and hope for eternal reward from God for those good works which have been wrought in Him, if they persevere unto the end in doing well and keeping the divine commands ; let him be accursed.
Canon XXVI. Si quis dixerit, justo6 non debere pro bonis operibus, quae in Deo fuerint &cta, expectare et sperare aetemam retribujtionem a Deo per ejus misericordiam, et Jesu Christi meritum, si bene agendo, et divina mandata custodiendo, usque in finem perseve- raverint ; anathema sit.
Canon XXVIl.
If any shall say, that there is no mortal sin but
unbelief; or that grace once received cannot be lost
by any other sin however grievous and enormous,
but only by the sin of unbelief; let him be accursed.
Canon XXVII. Si quis dixerit, nullum esse mortale peccatum, nisi infidelita- tis; aut nullo alio, quantumvis gravi et enormi, praeterquam infidelitatia peccato, semel acceptam gratiam amitti ; anathema sit.
P
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Canon XXVIII. If any shall say, that when grace is lost by sin, faith is lost together with it, or that the faith which remains is not a true faith, though it be not living ; or that a man is not a Christian who has fiiith with- out love ; let him be accursed.
Canon XXVIII.
Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti ; aut fldem quae remanet non esse veram fidem, licet non sit viva ; aut eum, qui fidem sine charitate habet, non esse Christianum ; anathema sit.
Canon XXIX.
If any shall say, that one who has fallen into sin after baptism, cannot by the grace of God rise again ; or that he can indeed, but that he can recover the justification which he had lost by faith alone, without the sacrament of repentance, as the holy Roman and universal Church, being taught of Christ and His apostles, has hitherto professed, preserved, and taught; let him be accursed.
Canon XXIX.
Si quis dixerit, eum qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide amissam justitiam recuperare sine sacramento poenitentiae, prout sancta Romana et universalis Ecclesia, a Christo Domino et ejus Apostolicis edocta, faucusque professa est, servavit, et do- cuit ; anathema sit.
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Canon XXX. If any shall say, that after receiving the grace of justification, the sin of every sinner is so remitted, and the guilt of eternal punishment so blotted out, that th^re remains no guilt of temporal punishment to be discharged either in this world, or hereafter in purgatory, before that the entrance to the heavenly kingdom can be opened ; let him be accursed.
Canon XXX. Si quis, post acceptam justificationis gratiam, cuilibet peccatori poenitenti ita culpam remitti, et reatum setemae poenae deleri dixerit, ut nullus remaneat reatus poenae temporalis, exsolvendae yel in hoc saeculo, vel in futuro in purgatorio, antequam ad regna coelomm aditus patere possit ; anathema sit.
Canon XXXI. If any shall say, that a justified person sins while he does good works, in the expectation of eternal reward ; let him be accursed.
Canon XXXI. Si quis dixerit, justificatum peccare, dum intuitu aeternae mer- cedis bene operatur ; anathema sit.
Canon XXXII. If any shall say, that the good works of a justified person are in such wise the gifts of God, that they are not also the good deserts of the justified |)erson
Canon XXXII. Si quis dixerit, hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita ; aut ipsum
p 2
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himself; or that a justified person does not truly deserve an increase of grace and life eternal, and the attaining eternal life, provided he departs in a state of grace, and even an increase of glory, by the good works which are wrought by the grace of Grod, and the merits of Jesus Christ, of whom he is a living member; let him be accursed.
justificatum bonis operibus, quae ab eo per Dei gratiam, et Jesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiae, vitam aetemam, et ipsius vitae aetemae, si tamen in gratia decesseiit, consecutionem, atque etiam gloriae augmentum ; anathema sit.
Canon XXXIII. If any shall say, that this Catholic doctrine con- cerning justification, expressed by the holy Synod in the present decree, is in any respect derogatory to the glory of God and the merits of Jesus Christ our Lord; and that it does not rather illustrate the truth of our faith, and the glory of God and Jesus Christ ; let him be accursed.
Canon XXXIII. Si quis dixerit, per banc doctrinam Catholicam de jastifica- tione, a sancta Synodo hoc praesenti decreto expressam, aliqua ex parte gloriae Dei, vel meritis Jesu Christi Domini nostri derogari, et non potius veritatem fidei nostrae, Dei denique, ac Christi Jesu gloriam illustrari ; anathema sit. — Cone. xiy. 757— -768.
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TRENT. — SACRAMENTS. 2 1 3
SESSION VII., A.D. 1547.
Of the Sacraments in General.
Canon I. If any shall say, that the sacraments of the new law were not all instituted by our Lord Jesus Christ, or that they are more or fewer than seven, to wit, Baptism, Confirmation, the Eucharist, Repentance, extreme Unction, Orders, and Matrimony, or that any of these seven is not truly and properly a sacra- ment ; let him be accursed.
Canon I. Si quis dixerit, sacramenta novae legis non fiiisse omnia a Jesu Christo Domino nostro instituta ; aut esse plura, vel pau- dora, quam septem, videlicet, Baptismum, Confirmationem, £u- charistiam, Poenitentiam, extremam Unctionem, Ordinem, et Matrimonium ; aut etiam aliquod horum septem non esse vere et proprie Sacramentum ; anathema sit.
Canon II. If any shall say, that the sacraments of the new law do not differ from those of the old, except as they are other ceremonies, and other outward rites ; let him be accursed.
Canon II. Si quis dixerit, ea ipsa novae legis Sacramenta a Sacramentis antiquae legis non differre, nisi quia caeremoniae sunt aliae, et alii ritus extemi ; anathema sit.
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214 TRENT. SACRAMENTS.
Canon III.
If any shall say, that these seven sacraments are so equal among themselves, that in no respect is one more honourable than another ; let him be accursed.
Canon III. Si quis dixerit, haec septem sacramenta ita esse inter se paiia, ut nulla ratione aliud sit alio dignius ; anathema sit.
Canon IV. If any shall say, that the sacraments of the new law are not necessary to salvation, but superfluous ; and that without them, or the desire of them, a man, by faith alone, can obtain from God the grace of justification, although all are not necessary to every one ; let him be accursed.
Canon IV. Si quis dixerit, sacramenta novae legis non esse ad salutem necessaria, sed superflua ; et sine eis, aut eorum voto, per solam iidem homines a Deo gratiam justiiicationis adipisci^ licet omnia singulis necessaria non sint ; anathema sit.
Canon V.
If any shall say, that these sacraments were insti- tuted only for the support of faith ; let him be ac- cursed.
Canon V. Si quis dixerit, haec sacramenta propter solam fidem nutrien- dam instituta fuisse ; anathema sit.
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Canon VI.
If any shall say, that the sacraments of the new law do not contain the grace of which they are the signs ; or that they do not confer grace to those who offer no obstacle, as if they were only outward signs of grace or righteousness, already received by faith, and certain badges of the Christian profession, by which the believers are distinguished from the infi- dels ; let him be accursed.
Canon VI.
Si quia dixerit, sacramenta novae legis non continere gratiam, quam significant ; aut gratiam ipsam non ponentibus obicem non conferre; quasi signa tantum externa sint acceptae per fidem gratiae, vel justitiae, et nota& quaedam Christianae professionis, quibus apud homines disceAiuiitttr fideles ab infidelibus ; ana- thema sit. . .
Canon VIL
If any shall say, that by these sacraments grace is not given as far as God is concerned, at all times, and to all persons, although they rightly receive them, but only at some times, and to some persons ; let him be accursed.
Canon VII.
Si quis dixerit, non daii gratiam per hujusmodi sacramenta semper, et omnibus, quantum est ex parte Dei, etiam si rite ea suscipiant, sed aliquando, et aliquibus ; anathema sit.
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216 trent. — sacraments.
Canon VIIL If any shall say, that grace is not conferred by the sacraments of the new law by the actual performance of them, but that belief of the divine promise alone avails to obtain grace ; let him be accursed.
Canon VIII. Si quis dixerit, per ipsa novae legis saefamenta ex opere operate non conferri gratiam, sed solam fidem divinas promis- sionis ad gratiam consequendam suffiqere { anathema sit.
Canon IX. If any shall say, that in three sacraments, to wit, Baptism, Confirmation, and Orders, a character is not impressed upon the soul, that is to say, a certain spiritual and indelible mark, by reason of which they cannot be repeated ; let him be accursed.
Canon IX. Si quis dixerit, in trihus sacramentis, Baptismo scilicet, Con- finnatione, et Ordine, non imprimi cbaracterem in anima, hoc est signum quoddam spirituale, et indelebile, unde ea iterari non possunt ; anathema sit.
Canon X. If any shall say, that all Christians have power to minister the Word, and all the sacraments ; let him be accursed.
Canon X. Si quis dixerit, Christianos omnes in Verbo, et omnibus sacra- mentis administrandis, habere potestatem ; anathema sit.
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Canon XI. If any shall say, that there is not required in the ministers while they perform and confer the sacra- ments, at least the intention of doing what the Church does ; let him be accursed.
Canon XI.
Si quia dixerit, in ministris, dum sacramenta confidunt, et conferunt, non requiri intentionein saltern faciendi quod facit Ecclesia ; anathema sit.
Canon XII. If any shall say, that a minister, in mortal sin, cannot perform or confer a sacrament, provided he shall observe all the essentials which appertain to the performing or conferring a sacrament ; let him be accursed.
Canon XII. Si quis dixerit, ministrum, in peccato mortali existentem, modo omnia essentialia, quae ad sacramentum conficiendum aut con- ferendum pertinent, seryaverit, non conficere aut conferre sacra- mentum ; anathema sit.
Canon XIIL If any shall say, that the received and approved rites of the Catholic Church, accustomed to be ob- served in the solemn administration of the sacra- Canon XIII . Si quis dixerit, receptos, et approhatos Ecdesiae Catholicas ritus, in solemni sacramentorum administratione adhiberi con-
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218 TEBNT. — ^BAPTISM.
mentSy may be either despised, or omitted by the ministers at their discretion, or can be altered for new ones, by any pastor of churches; let him be accursed.
suetos, aut contemni, aut sine peccato a ministris pro libito omitd, ant in novos alios per quemcumque ecclesiarum pastorem mutari posse ; anathema sit.
OF BAPTISM.
Canon I. If any shall say, that the baptism of Jdiin had the same efficacy as the baptism of Christ ; let him be accursed.
Canon I. Si quis dixerit, baptismum Joannis habuisse eamdem vim cmn baptismo Christi ; anathema sit.
Canon II. If any shall say, that real and natural water is not necessary in baptism, and so shall pervert the words of our Lord Christ, " Except a man be bom again of water and the Holy Ghost," into some metaphor; let him be accursed.
Canon II. Si quis dixerit, aquam veram et naturalem non es sede neces- sitate baptismi, atque ideo verba ilia Domini nostri Jesu Christi, '' Nisi quis renatus fuerit ex aqua et Spiritu sancto," ad meta- phoram aliquam detorserit ; anathema sit.
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Canon III. If any shall say, that the Church of Rome, which is the mother and mistress of all churches, has not the true doctrine concerning the sacrament of bap- tism ; let him be accursed.
Canon III. Si quis dixerit, in Ecclesia Romana, quae omnimn ecclesiarum mater est, et magistra, non esse veram de baptismi Sacramento doctiinam ; anathema sit.
Canon IV. If any shall say, that the baptism which is given even by heretics, in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true baptism ; let him be accursed.
Canon IV. Si quis dixerit, baptismum, qui etiam datur ab haereticis in nomine Patris, et Filii, et Spiritus Sancti, cum intentione faciendi quod facit Ecclesia, non esse verum baptismum : anathema sit.
Canon V. If any shall say that baptism is free, that is, not necessary to salvation ; let him be accursed.
Canon V. Si quis dixerit, baptismum liberum esse, hoc est non necessa- rium ad salutem ; anathema sit.
Canon VI. If any shall say, that a baptized person cannot, if he will, lose grace, however much he may sin, un- less he refuses to believe ; let him be accursed.
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Canon VI. Si quis dixerit, baptizatum non posse, etiam si velit, gratiam amittere, quantamcumque peccet, nisi nolit credere; anathe- ma sit.
Canon VII. If any shall say, that baptized persons are by baptism itself become debtors only to fidth alone, and not to keeping the whole law of Christ ; let him be accursed.
Canon VII. Si quis dixerit, baptizatos per baptismum ipsum solius tantum fidei debitores fieri, non autem nniversae legis Christi servandse ; anathema sit.
Canon VIII.
If any shall say, that baptized persons are freed from all the commands of holy Church, whether written or traditional, so that they are not bound to observe them, unless they are willing of their own accord to submit themselves to them ; let him be accursed.
Canon VIII.
Si quis dixerit, baptizatos liberos esse ab omnibus sanctae £c- clesiae praeceptis, quae vel scripta, vel tradita sunt, ita ut ea ob- servare non teneantur, nisi se sua sponte illis submittere voluerint ; anathema sit.
Canon IX. If any shall say, that men are to be so recalled to the memory of the baptism which they have re- Canon IX. Si quis dixerit, ita revocandos esse homines ad baptismi sus- cepti memoriam, ut vota omnia, quae post baptismum fiunt, vi
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ceived, as to consider all the vows which they have made since baptism to be invalid, by the force of the promise already made in baptism itself, as though by them they dishonoured the faith which they have professed, and baptism itself; let him be accursed.
promissioius in baptismo ipso jam fjactae, irrita esse intelligant, quasi per ea,'et fidei, quam professi sunt, detraliatur, et ipsi bap- tismo ; anathema sit.
Canon X. If any shall say, that all the sins which they have committed after baptism, are remitted, or rendered venial by the simple remembrance and belief of the baptism which they have received ; let him be ac- cursed.
Canon X. Si quis dixerit, peccata omnia, quae post baptismum fiunt, sola recordatione, et fide suscepti baptismi, Vel dimitti, vel venialia fieri ; anathema sit.
Canon XI.
If any shall say, that true baptism, duly conferred ought to be repeated for any one who has denied the faith of Christ among the infidels, and is con- verted to repentance ; let him be accursed.
Canon XI. Si quis dixerit, verum et rite collatum baptismum, iterandum esse illi, qui apud infideles fidem Christi negaverit, cum ad poe- nitentiam convertitur ; anathema sit.
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. Canok XII.
If any shall say; that no one is to be bapttised,
except at the* age in wMch Christ waB baptized, or
at the point of death ; let him be accursed.
Canon XII. Si quis dixerit, neminem esse baptizandum, nisi ea aetate qua Christus baptizatus est, vel in ipso mortis articulo ; anathema sit.
Canon XIII.
If any shall say, that little children, upon re- ceiving baptismi are not to be counted among the faithf^l, inasmuch as they have not the power of believing; and that therefore, when they are come to years of discretion, they ought to be rebaptized ; that it is better that the baptism should be omitted, than that they who cannot believe of themselves, should be baptized merely on the faith of the Church; let him be accursed.
Canon XIII. Si quis dixerit, parvulos, eo quod actum credendi non habent, suscepto baptismo inter fideles computandos non esse ; ac prop- terea, cum ad annos discretionis pervenerint, esse rebaptizandos ; aut praestare, omitti eorum baptisma, quam eos non actu proprio credentes baptizari in sola fide Ecclesise ; anathema sit.
Canon XIV. If any shall say, that infants of this sort who have been baptized, should be questioned, when they are
Canon XIV. Si quis dixerit, hujusmodi parvulos baptizratos, cum adolev6- rint, interrogandos esse, an ratum habere velint, quod patrini
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grown up, whether they are willing to ratify what their god-parents promised in thdr name when they werr baptised ; and iiiat, when they profess to be unwilling, they are to be left to their own will, and not in the meantime to be compelled to a Christian life, by any penalty except deprivation of the eucha- rist and the other sacaraments, until they repent ; let him be accursed.
eorum nomine, dum baptizarentur, poUiciti sunt ; et, ubi se nolle responderint, suo esse arbitrio relinquendos ; nee alia interim poena ad . ChristiaxBan vitam eogendos, nisi at ab eucharistiae, aliorumque sacramentorum perceptione arceantor, donee resipis- cant ; anathema sit.
OF CONFIRMATION.
Canon I.
If any shall say, that the confirmation of baptized persons is an idle ceremony, and not rather a true and proper sacrament ; or that formerly it was nothing more than a mere catechizing, in which they who were newly grown up gave an account of their faith before the Church ; let him be accursed.
Canon I. Si quis dixerit, confirmationem baptizatorum otiosam caeremo- niam esse, et non potius verum et proprium sacramentum ; aut olim nihil aliud fuissey quam catechesim quamdam, qua adoles- centiae proximi fidei suae rationem coram Ecclesia exponebant ; anathema sit.
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Canon II. If any shall say, that they who ascribe any virtue to the holy anointing of confirmation, do injury to the Holy Spirit ; let him be accursed.
Canon II. Si quis dixerit, injurios esse Spiritui Sancta eos qui sacro confirmationis chrismati virtutem aliqiiam tribuunt; anathema sit.
Canon III. If any shall say, that the ordinary minister of holy confirmation is not the bishop alone, but any mere priest ; let him be accursed.
Canon III. Si quis dixerit, sanctae confinnationis ordinarium ministrom non esse solum episcopum, sed quemvis simplicem sacerdotem ; anathema sit — Cone. xiv. 776 — 779.
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SESSION XIIL, A.D. 1551.
Decree concerning the most holy Sacrament of THE Eucharist.
Chapter L — Of the Real Presence of our LordJestis Christy in the most hdy Sacrament of the Euchor . risL
In the first place the holy Synod teaches, and openly and clearly professes, that in the benevolent sacrament of the holy Eucharist, after the consecra- tion of the bread and wine, our Lord Jesus Christ, Very God and Man, is truly, really, and substantially contained under the appearance of those sensible elements. Nor is there any discordance in this, that the same, our Saviour, is always sitting at the right hand of the Father in heaven, according to the natural mode of existence, and yet nevertheless that
Caput I. — De Realt Prcesentia Domini 9iostri Jesu Christi in sanctissimo Eucharisiice Sacramento,
Principio docet sancta Syaodus, et aperte ac simpliciter pro- fitelur, in almo sanctae Eucharistiae sacramento, post panis et vini consecrationemy Dominum nostrum Jesum Christum, Verum Deum atque Hominem, vere, realiter, ac substantialiter sub specie illarum rerum seftsibilium contineri. Neque enim haec inter se pugnant, ut ipse Salvator noster semper ad dextram Patris in coelis assideat, juxta modura existendi naturalem, et ut multis nihilomi-
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his substance should be sacramentally present with us in many other places, according to that mode of existence, which, although we can hardly express it in words, we can understand in our thoughts en- lightened by faith, to be possible with God, and ought most firmly to believe. For so our forefathers, as many as were in the true Church of Christ, who have spoken of this holy sacrament, have clearly professed, to wit, that our Redeemer instituted this admirable sacrament at His last supper, when, after blessing the bread and wine, he testified in plain and clear words that He gave to them His own body, and His blood : and since these words which have been recorded by the Evangelists, and afterwards repeated by St. Paul, have that proper and most plain signification, according to which they were under- stood by the Fathers, it is indeed a most disgraceftil wickedness, that they should be perverted, by cer-
nus aliis (in) lods sacramentaliter prsesens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis expiimere vix possu- mus, possibilem tamen esse Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere debemus. Ita enim majores nostri omnes, quotquot in vera Christi Ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime pro- fessi sunt, hoc tarn admirabile sacramentom in ultima ccena Redemptorem nostrum instituisse, cum post panis vinique bene- dictionem, se suum ipsius corpus illis prsebere, ac suum sangui- nem, disertis et perspicuis verbis testatus est: quae verba a Sanctis Evangelistis commemorata, et a divo Paulo postea repe- tita, cum propriam iUam et apertjissimam significationem prae {se) ferant, secundum quam a Fatribus intellecta sunt, indignissimum
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tain contentious and depraved persons into fanciful and imaginary figures of speech, by which the truth of the flesh and hlood of Christ is denied, contrary to the universal sense of the Church ; which, as the pillar and ground of the truth, detests as Satanical these fictions invented by impious men, always ac- knowledging with grateful memory this most espe- cial kindness of Christ.
sane flagitium est, ea a quibusdam contentiosis et pravis homini- bus, ad fictitios et imaginarios tropos, quibus Veritas camis et sanguinis Christi negatur, contra universum Ecclesise sensum de- torqueri ; quae, tamquam columna et firmamentum veritatis, haec ab impiis hominibus excogitata commenta, velut Satanica, detes- tata est, grato semper et memore animo prsestantissimum hoc Christi beneficium agnoscens.
Chapter II, — Of the manner of the Institution of the most holy Sacrament
Our Saviour, therefore, when about to depart out of this world unto the Father, instituted this sacrament, in which He poured forth the riches of His love towards men, making a remembrance of His miracles, and commanded us by receiv- ing it to honour His memory, and to show forth
Caput II. — De ratione Institutionis sanciissmi hujus Sacramenti.
Ergo Salvator noster, discessurus ex hoc mundo ad Fatrem, sacramentum hoc instituit, in quo divitias divini sui erga homi- nes amoris velut effudit, memoriam faciens mirabilium suorum, et in illius sumptione colere nos sui memoriam praecepit, suam-
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His death, until He come to judge the world. But He wished this sacrament to be received as the spiritual food of souls, by which the living may be nourished and comforted by the life of Him who said, "He that eateth me, even he shall live by me ;" and as a medicine whereby we may be freed from daily faults, and may be preserved from mortal sins. Moreover, He wished it to be a pledge of our future glory, and perpetual happiness, and so a sym- bol of that one body of which He is the head, and to which He wished that we, as members, should be united by the strictest ties of fidth, hope, and charity, that we might all speak the same thing, and that there might be no divisions amongst us. ^
que annunciare mortem, donee ipse ad judicandum mundum veniat. Sumi autem voluit sacramentum hoc, tamquam spirita- alem animarum cibam, quo alantur et confortentur viventes vita illius, qui dixit, " Qui manducat me, et ipse vivet propter me ;" et tamquam antidotum quo liberemur a culpis qUotidianis, et a pec- catis mortalibus prseservemur. Fignus praeterea id esse voluit fiiturse nostras glorise, et perpetuae felicitatis, adeoque symbolum unius illius corporis, cujus ipse caput existit, cuique nos, tamquam membra, arctissima iidei, spei, et charitatis connexione adstrictos esse voluit, ut id ipsum omnes diceremus, nee essent in nobis schismata.
Chapter HI. — Of the ExceVmcy of the hdy Euchor rist above the other Sacraments.
The most holy Eucharist has this in common with the other sacraments, that it is a symbol of a sacred
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thing, and a visible form of invisible grace: but there is this excellency and peculiarity in it, that the other sacraments first have their sanctifying power, when any one uses them : but the Author of holi- ness is in the Eucharist, before use ; for the apostles had not yet received the Eucharist from the hand of the Lord, when yet He truly affirmed that to be His body, which He oflFered. And the Church of God has ever held this belief, namely, that imme- diately after consecration, the true body of our Lord, and His true blood, together with His soul and divinity, exist under the appearance of bread and wine ; but the body, indeed, under the appearance of bread, and the blood under the appearance of wine, from the force of the words; but the body itself under the appearance of wine, and the blood
Caput III. — De Excellentia sanetUsimcB Eucharistue super reliqua Sacramenta.
Commune hoc quidem est sanctissimae Eucharistise cum caeteris sacramentis, symbolum esse rei sacras, et invisibilis gratiae for- mam visibilem : verum illud in ea excellens, et singulare repe- ritur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur : at in Eucharistia ipse sanctitatis Auctor ante usum est, nondum enim Eucharistiam de manu Domini apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse quod praebebat. Et semper base fides in EcclesiaDei fuit, statim post consecrationem verum Domini nostri corpus, Terumque ejus sanguinem, sub panis et vini specie, una cum ipsius anima et divinitate existere ; sed corpus quidem sub specie panis, et sanguinem sub vini specie, ex vi verborum ; ipsum autem corpus sub specie vini, et sanguinem sub specie
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under the appearance of bread, and the soul under both, by the force of that natural connexion and concomitancy, by which the parts of the Lord Christ, who has abready risen from the dead, to die no more, are united among themselyes: and the divinity moreoTor, because of the wonderful hypostatical union with the body and soul. Wherefore it is most true that He is contained as much under either appearance as under each. For whole and entire Christ exists under the appearance of bread, and under every particle of that appearance, and the whole under the appearance of wine, and under its particles.
panis, animamqne sub utraqae, vi naturalis illius oonnexionis, et concomitantiae, qua partes Christi Domini, qui jam ex mortuis resnrrexit, non amplius moriturus, inter se copulantur : divini- tatem porro, propter admirabilem illam ejus«cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie, atque sub utraque contineri. Totus enim et integer Christus sub panis specie, et sub quavis ipsius speciei parte, (totus) item sub vini specie, et sub ejus partibus existit.
Chapter IV. — Of TranstibstantioHm.
Since Christ our Redeemer truly said that that which He offered under the appearance of bread was His body; therefore the Church of God has
Caput IV. — De TranstAstantiatione.
Quoniam autem Christus, Redemptor noster, corpus suum id quod sub specie panis offerebat, vere esse dixit ; ideo persuasum
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ever been persuaded, and this holy Synod declares it anew, that by the consecration of the bread and wine, a conversion takes place of the whole sub- stance of the bread into the substance of the body of Christ, our Lord, and of the whole substance of -the wine into the substance of His blood ; which con- version the holy Catholic Church suitably and pro- perly calls transubstantiation.
semper in Ecclesia Dei fuit, idque nunc denuo sancta haec Synodus declarat, per consecrationem panis et vini, conversionexn fieri totius substantias panis in substantiam corporis Christi, Domini nostri, et totius substantias vini in substantiam sanguinis ejus ; quae conversio convenienter et proprie a sancta Catholica Ecclesia transubstantiatio est appellata.
Chapter V. — Of the Worship and Veneration to be paid to this most holy Sacrament.
There remains then no room to doubt but that all Christ's faithful people should pay to this most holy sacrament in their veneration, the worship of latria, which is due to the true God, according to the cus- tom which the Catholic Church has always received : nor is it, therefore, the less to be adored, because it
Caput V. — De Cuitu et Veneratione huic sanctissimo Sacramento exhibenda.
Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles, pro more in Catholica Ecclesia semper recepto, latriae cul- tum, qui vero Deo debetur, huic sanctissimo sacramento in vene- ratione exhibeant : neque enim ideo minus est adorandum, quod
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was instituted by the Lord Christ, that it might be reeeiyed : for we belieye Him the same God to be present in it, of whom when the eternal Father brought .Him into the world He said, "Let all the angels of God worship BQm," whom the Magi adored falling down before Him, whom lastly the Scripture witnesseth to have been worshipped by the apostles in Gralilee.
Moreover, the holy Synod declares, that the Church of God has very piously and religiously introduced the custom, that in every year, on some special feast day, this illustrious and venerable sacrament should be celebrated with particular veneration and so- lemnity, and that it should be carried about in pro- cession, in a reverend and honourable manner, through the highways and public places : for it is very meet that certain holy days should be appointed, when all Christians, by some especial and remarkable token,
fiierit a Christo Domino, ut sumatur, institutam : nam ilium eumdem Deum praesentem in eo adesse credimus, quern Pater aetemus intioducens in orbem terrarum, dicit, " Et adorent eum omnes angeli Dei,** quern Magi procidentes adoraverunt, quern de- nique in Galilaea ab apostolis adoratum fuisse, Scriptura testatur. Declarat praeterea sancta Synodus, pie et religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis, peculiari quodam et festo die, prascelsum hoc et venerabile Sa- cramentum, singulari veneratione ac solemnitate celebraretur, utque in processionibus reverenter et honorifice iUud per vias et loca publica circumferretur : sequissimum est enim, sacros ali- quo8 statutos esse dies, cum Christiani omnes, singulari ac rara quadam significatione, gratoa et memores testentur animos eiga
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may signify their gratitude and remembrance to- wards their conmion Lord and Redeemer, for such an inexpressible and actually divine benefit, by which the victory and triumph of His death is represented. And so, indeed, it is right to celebrate the triumph of truth over falsehood and heresy, that its adver- saries, at sight of such splendour, and such joy of the whole Church, may either waste away through fee- bleness, or being ashamed and confounded, may at some time repent.
communem Dominum et Redemptorem, pro tamineffabili et plane divino benefidoi quo mortis ejus Tictoria et triumphas repraesen- tatur. Ac {atque) sic quidem oportuit, victricem veritatem de mendacio et hseresi tiiumphum agere, ut ejus adversarii, in con- spectu tanti splendoris, et in tanta universse Ecclesiae Isetitia positi, vel debilitati et fracti tabescant, vel pudore aflfecti et confusi, aliquando resipiscant.
Chapter VI. — Of reserving the Sacrament of the hdy Eticharistf and carrying it to the Sick.
The custom of reserving the holy Eucharist in the holy place is so ancient, that even the age of the Nicene Council recognized it. Moreover, the custom of carrying the holy Eucharist to the sick, and of
Caput VI. — De asservando sacrce Eucharistice Sacramento^ et ad Infirmos deferendo.
Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut earn sseculum etiam Nicseni Concilii agnoverit. Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc
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carefully preserving it in the churches for this pur- pose, is not only in union idth the highest equity and reason, but also is found enjoined in many coun- cils, and has been most anciently obseryed by the Catholic Church. Wherefore the holy synod decrees that this wholesome and necessary custom be by all means retained.
U8um diligenter in Ecclesiis conservari, praeterqaam quod cum summa sequitilte et ratione conjunctum est, turn multis in con- dliis prasceptum invenitur, et vetustissimo Catholicae Ecclesiae more est observatam. Qnare sancta hasc Synodus retinendum omnino salutarem hunc et necessarium morem statuit.
Chapter VII. — Of the Preparation which is to be made that a Man may worthily partake of the Holy Eiicharist
If it is not fitting that any one should api»*oach to the other sacred functions^ except in a holy manner ; certainly, in proportion as a man has found out the holiness and divine nature of this holy sacrament, he ought the more diligently to beware that he do not approach to partake of it without great reverence
Caput VII. — De Prceparatume^ quce adiiihenda est^ ut digne quU sacram EuchaHsliam percipiat,
Sinon decet ad sacras ullas functiones quempiam accedere, nisi sancte; certe, quo magis sanctitas et divinitas ccelestis hujus sacramenti viro Christiano comperta est, eo diligeiitius carere illc debet, ne absque magna reverentia et sanctitate ad id per-
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and holiness ; especially when we read those fearful words of the Apostle, " Whoso eateth and drinketh unworthily, eateth and drinketh judgment to him- self, not discerning the Lord's body." Wherefore any one desirous to communicate has need to re- member his precept, ** Let a man examine himself." But the custom of the Church declares such exami- nation to be necessary, that no one who is conscious of mortal sin, however contrite he may seem to himself, ought to approach to the holy Eucharist, without sacramental confession first had ; which this holy Synod has decreed to be perpetually observed by all Christians, even by those priests on whom it is officially incumbent to celebrate the service ; pro- vided only there be no want of a confessor. But if, through urgent necessity, a priest shall celebrate without previous confession, let him confess as soon as possible.
dpiendum accedat: praesertim cum ilia plena formidinis verba apud Apostoluxn legamus, *' Qui manducat et bibit indigne, judi- cium sibi manducat et bibit, non dijudicans corpus Domini." Quare communicare volenti revocandum est in memoriam ejus prseceptum, ^'Probet autem se ipsum bomo." Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque praemissa sacramentali confessione, ad sacram Eucharis- tiam accedere debeat ; quod a Christianis omnibus, etiam ab iis sacerdotibus quibus ex officio incubuerit celebrare, haec sancta Synodus perpetuo servandum esse decrevit ; modo non desit illis copia confessoris. Quod si, necessitate urgente, sacerdos absque praevia confessione cclcbraverit, quamprimum confiteatur.
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Chapter VIII. — Of the Use of this admirable Sacra- ment.
But as concerns the use of this holy sacrament, our Fathers have rightly and wisely distinguished three manners of receiving it. For they taught that some only received it sacramentally, as sinners ; some only spiritually, those namely who, in desire eating the heavenly bread set forth, perceive its fruit and usefulness by means of the faith which worketh by love ; and a third sort who receive it at once both sacramentally and spiritually : these are they who so examine and instruct themselves beforehand, that they approach the divine table arrayed in the mar- riage garment. But in the sacramental acceptance the custom of the Church of God always has been, that the laity should receive communion from the priests, but that the priests who celebrate should communicate one another : which custom ought
Caput VIII. — De Usu admirahilis hujus Sacramenti,
Quoad usum autem, recte et sapienter Patres nostri tres rationes hoc sanctum Sacramentum accipiendi distinxerunt. Quos- dam enim docuerunt sacramentaliter dumtaxat id sumere, ut peccatores ; alios tantum spiritualiter, illos nimirum, qui veto propositum ilium coelestem panem edentes fide viva, quae per dilectionem opera tur, fructum ejus et utilitatem sentiunt ; ter- tios porro sacramentaliter simul et spiritualiter : hi autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam banc mensam accedant. In sacrameutali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent, sacerdotes autem eelebrantes seipsos
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rightly and deservedly to be retained as though descending from apostolic tradition. But lastly, the holy Synod with parental affection admonishes, ex- horts, asks, and entreats, by the bowels of the mercy of our Gk>d, that all and each who are counted in the Christian name, may now at length agree and unite in this sign of unity, in this chain of love, in this symbol of concord; and that, being mindful of the great majesty, and of the exceeding Ioto of Jesus Christ, our Lord, who gave His beloved soul as the price of our salvation, and His flesh for us to eat, may believe and venerate these holy mysteries of His body and His blood, with such constancy and firmness of feith, with such devotion of mind, such piety and worship, that they may be able frequently to receive that supersubstantial bread, and may have that life of the soul, and perpetual soundness of mind, by the comfort and support of which they may
communicarent : qui mos, tamqaam ex traditione apostolica descendens, jure ac merito retineri debet. Demnm vero autem pa- temo affectu admonet sancta Synodus, hoitatur, rogat, etobsecrat per viscera misericordiae Dei nostri, ut omnes et singuli qui Christiano nomine censentur, in hoc unitatis signo, in hoc vin- culo chaiitatis, in hoc concordiae symbolo, jam tandem aliquando conveniant et concordent ; memoresque tantse majestatis, et tarn eximii amoris Jesu Christi, Domini nostri, qui dilectam animam snam in nostras salutis pretium, et camem suam nobis dedit ad manducandum, haec sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate, ea animi devotione, ea pietate et cultu credant et venerentur, ut panem ilium supersubstantialem frequenter suscipere possint, et is vere eis sit animse vita, et perpetua sanitas mentis, cujus vigore confortati, ex hujus miserae
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be aUe, after the misery of this toilsome journey, to arriye at the heavenly country, there to eat, without any coToring, that same angels' food, which now they eat under the sacred veil.
But since it is not enough to assert the truth, unless errors be exposed and refuted, it has pleased the holy Synod to subjoin these canons, that all hav- ing already acknowledged the Catholic doctrine, may understand what heresies ought to be shunned and avoided by them.
peregrinationis itinere ad coelestem patriam pervenire valeant, euxndem panem angeloruxn quern modo sub sacris velaxninibus edunt, absque ullo velamine manducaturi.
Quoniam autem non est satis veritatem dicere, nisi et dete- gantur et refellantur errores, placuit sanctae Synode hos canoiies subjungere, ut omnes, jam agnita Catbolica doctrina, intelligant quoque, quae ab illis haereses caveri vitarique debeant.
Of the Holy Sacrament of the Eucharist.
Canon I.
If any shall deny, that in the sacrament of the most holy Eucharist, there is contained truly, really, and substantially, the body and blood, together with
Canon I.
Si quis negaverit, in sanctissimae Eucharistiae Sacramento con- tineri vere, realiter, et substantialiter, corpus et sanguinem, una
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the soul and diyinity of our Lord Jesus Christ, and so whole Christ ; but shall say that He is only in it in sign, or figure, or power ; let him be accursed.
cum anima, et divinitate Domini nostri Jesa Christi, ac proinde totum Christum ; sed dixerit, tantummodo esse in eo, ut in signo, vel figara, aut virtate ; anathema sit.
Canon II.
If any shall say, that in the holy sacrament of the Eucharist there remains the substance of bread and wine, together with the body and blood of our Lord Jesus Christ ; and shall deny that won- derful and remarkable conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, while only the appearance of bread and wine remain; which conversion the Catholic Church most aptly styles Transubstantiation ; let him be accursed.
Canon II.
Si qois dixerit, in sacrosancto Eucharistise sacramento rema- nere substantiam panis, et vini, una cum corpore et sanguine Domini nostri Jesu Christi; negaveritque mirabilem illam, et singularem conversionem totius suhstantise panis in corpus, et totius substantive vini iu sanguinem, manentibus dumtaxat specie- bus panis, et vini; quam quidem conversionem Catbolica Ec- clesia aptissime Transubstantiationem appellat ; anathema sit.
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Canon III.
If any shall deny, that whole Christ is contained in the venerable sacrament of the Eucharist, under each appearance, and, when they are divided, under every particle of each appearance ; let him be ac- cursed.
Canon III. Si quia negaverit, in venerabili sacramento Eucharistiae sub unaquaque specie, et sub siognlis cujusque speciei partibus, sepa- ratione facta, totum Christum contineri ; anathema sit.
Canon IV.
If any shall say, that> after consecration, in the admirable sacrament of the Eucharist, there is not the body and blood of our Lord Jesus Christ, but oidy for use, while it is taken, but not before, nor after; and that in the host, or consecrated , parti- cles, which are reserved, or remain after communio^, there does not remain the true body of the Lord; let him be accursed.
Canon IV.
Si quis dixerit, peracta consecratione, in admirabili Eachaiistie sacramento non esse corpus et sanguinem Domini nostn Jesu Christ!, sed tantum in usu, dum sumitur, non antem ante, vsl post ; et in hostiis, sen pardculis consecratis, ^uee post com- munionem reservantur, vel supersunt, non remaaere venun covpHs Domini ; anathema sit.
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Canon V. If any shall say, either that the remission of sins is the chief fruit of the holy Eucharist, or that no other effects proceed from it ; let him be accursed.
Canon V. Si quia dixerit, vel prscipuum fructum sancdssimae Eucha-* ristue esse remissionem peccatorum, vel ex ea non alios effectus provenire ; anathema sit.
Canon VI.
If any shall say, that in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored, and that outwardly, with the worship of latria ; and therefore, that He ought neither to be venerated by any especial fes- tive celebration, nor carried solemnly about in pro- cessions, according to the laudable and universal rite and custom of the Church, or that He ought not publicly to be exhibited to the people that He may be worshipped, and that the worshippers of Him are idolaters ; let him be accursed.
Canon VI.
Si quis dixerit, in sancto Eucharistiae sacramento Christum, unigenitum Dei Filium, non esse cultu latrise, etiam externo, adorandum ; atque ideo nee festiva pecoliari celebritate veneran- dum, neque in processionibus, secundum laudabilem et universa- lem Ecclesiae sanctse ritum et consuetudinem, solemniter circum- gestandum, vel non publice, ut adoretur, populo pioponendum, et ejus adoratores esse idololatras ; anathema sit.
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Canok VII.
If any shall say, that it is not lawful to reserve the holy Eucharist in the sacred place, but that it ought necessarily to be distributed to the by- standers, immediately after consecration; or that it is not lawful that it should be honourably carried to the sick ; let him be accursed.
Canon VII.
Si quis dixerit, non licere sacram Eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam ; aut non licere ut ilia ad infirmos honorifice defe- ratur ; anathema sit.
Canon VIIL
If any shall say, that Christ, as exhibited in the Eucharist, is only spiritually eaten, and not also sacramentally, and really ; let him be accursed.
Canon VIII. Si quis dixerit, Christum in Eucharistia exhibitum,flpiritxialiter tantum manducarii et non etiam sacramentaliter, ac realiter \ anathema sit.
Canon IX.
If any shall deny, that all and each of Christ's faithful people, of either sex, when they are come to years of discretion, are bound to communicate every year, at least at Easter, according to, the com- mand of Holy Church ; let him be accursed.
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Canon IX.
Si qiiis negaverit, omnes et singulos Christi fideles, utriusque sexQS, cum ad annos discretionis pervenerint, teneri singulis annis saltern in Paschate, ad communicandum, juxta prseceptum Sanctas (matris) Ecclesiae ; anathema sit.
Canon X.
If any shall say, that it is not lawful for the priest who officiates to communicate himself; let him be accursed.
Canon X.
Si quis dixerit, non licere sacerdoti celebranti seipsum com- municare ; anathema sit.
Canon XL
If any shall say, that faith alone is a sufficient preparation for receiving the sacrament of the holy Eucharist, let him be accursed. And, that so great a sacrament may not be received unworthily, and so unto death, and condemnation; this holy Synod decrees and declares that to those whose con- sciences are burthened with mortal sin, however contrite they may esteem themselves to be, if they
Canon XI.
Si quis dixerit, solam iidem esse sufficientem praeparationem ad sumendum sanctissimse Eucharistiae sacramentum, anathema sit. Et, ne tantum sacramentam indigne, atque ideo in mortem et condemnationem sumatur ; statuit atque declarat ipsa sancta Sy nodus, illis, qnos conscientia peccati mortalis gravat, quantnm-
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have opportunity of a Ck>iifes8or, a Sacramental Con- fession must necessarily first be had. Bnt if any one shall presume to teach, to preach, or pertinar eiously to assert, or also by public disputation to defend the contrary, let him be excommunicated, ipsofa4io.
cumque etiam se contritos exisdment, habita copia Confessoiis, necessario praemittendam esse Confessionem Sacrameiitaleiii. Si qois antem contrariam docere, praedicare, vel perdnadter asserere, sen etiam pablicd dispntando defendere praesampserit, eo ipso excommunicatiui existat.— Cone. xiv. 805 — 809.
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SESSION XIV., A.D. 1561.
Doctrine of the Most Holy Sacraments of Repentance and Extreme Unction.
Chapter I. — Cfthe Necessity ani InstUutian of the Sacrament of Repentance.
If all who are regenerated had such gratitude to God, as coDstaDtly to maintain that justification, which by His gift and grace they received in baptism, there would have been no need for another sacrament than baptism itself to have been instituted by Him for the remission of sins. But since God, who is rich in mercy, knew whereof we are made. He hath provided a remedy of life even for them who should have after- wards delivered themselves into the slavery of sin, and into the power of the devil, namely, the sacra-
Caput I. — De Necessitate et InstittUione Sacramenti Pcenitentue* Si ea in regeneratis omnibus gratitudo erga Deum esset, ut jastitiam in baptismo, ipsius beneficio et gratia susceptam, con- stanter tuerentur, non fuisset opus aliud ab ipso baptismo sacra* mentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, illis etiam vitae remedium contulit, qui sese postea in peccati ser** vitutem, et dsemonis potestatem tradidissent, sacramentum, vide-
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ment of repentance ; by which the benefit of the death of Christ is applied to those who have &llen into sin after baptism. Repentance, indeed, was at ail times necessary for all men, who are stained with any mortal sin, in order to the obtaining grace and justification, even for those who should seek to be washed by the sacrament of baptism, that casting aside and amending their perverseness, they might, with hatred of sin, and pious grief of mind, detest such great offence of God : wherefore the prophet saith, "Repent and turn yourselves from all your transgressions, and iniquity shall not be your ruin." The Lord also said, "Except ye repent, ye drnJl all likewise perish." And the prince of the Ajpos^ ties, Peter, recommending repentance to sinners^ who were to be initiated in baptism, said, " R^>ent and be baptized every one of you." Moreover, re- pentance was no sacrament before the coming of
licet, poeniteutise ; quo lapsis post baptismum benefidum mortis Christi applicatur. Fait quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam necessaria, illis etiam qui baptismi sacramento ablui petivissent, ut perversitate abjecta et emendata, tantam Dei offensionem, cum peccati odio, et pio aaimi dolore detestarentur : unde propheta ait, " Conyertimini, et agite poeoitentiam ab omnibus iniquitatibus vestns, et iion ent Tobisin minam iuiquitas." Dominos etiam dixit, "Nud poem- teutiam egeritis, omaes similiter periytis." £t princes Apo»- tolimim, Petrus, peccatoribos bftptiinno ioitLuidis, p<mit»itiam comme&daas, dicebat, ** Po&nitentiam agite, et baptizetur unns- quisque vestrum." Porra nee ante adventum Ciuisti poenitentia
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ChriBt, aor since His coming, to any one before bap- tism. But the Lord then chiefly instituted the sacrament of repentance when, after being raised from the dead, He breathed on His disciples, saying, " Beceive ye the Holy Ghost, whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained." The consent of all the Fathers has always imderstood that by this remarkable action, and these plain words, the power of remitting and retaining sins, in order to reconcile the faithful who have lapsed after baptism, was com- municated to the apostles and their lawful succes- 8(»rs: and wl^en formerly the Novatians pertina- dously denied the power of remission, the Catholic Church, with great reason^ rejected and condemned tiiwias heretics. Wherefore this holy Synod ap» proving and receiving this most true meaning of tfao^e words of the Lord, condemns the lying inter-
eiat Baoramentam, nee est post adventum illius cniqnam ante baptismum. Dominus autem sacramentmn poenitentiae time praecipu^ instituit, cum a mortuis excitatus, insafflayit in dis- cipulos suosy dicens, " Accipite Spiritam Sanctum ; quorum re- miseritis peccata, remittuntur eis ; et quorum retinuexitis, retenta sunt." Quo tam insigni facto, et verbis tarn perspicuis, petes- tatem remittendi et retinendi peeoata, ad reconciliandos fideles, post baptismum lapsos. Apostolis et eomm l^gidmis suceessori* has fiiisse communicatam, uni?ersorum Patmm consensus sem-* per intellexit : eC NoTatiaaos, remittendi potestatem olim perti* nacitor negantes, magna ratione Ecdesia Ca&olica, tamqnam hseareticos, explosit atque condemnavit. Quare verifisimum hunc jUomm verborum Domini sensum sancta hsec Synodus pcobaas
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pttfetttioiis of those who falsely misapply those wordit <K> the power of preaching the word of God^, and amumBcing the Gospel of Christy against the instil tution txf this sacrament. < r .
et recipiens, damnat eoram commentitias interpretationea^ ^ui verba ilia ad potestatem praedicandi verbum Dei, et Christi Evangelium annuntiandi, contra hujusmodi sacramenti institu- tionem, falso detorquent.
Chapter II. — Of the difference between the Sacrament of Baptism and that qf Repentance.
But this sacrament is discerned to diflfep^itv many ways from haptism ; for besides that the mat*- ter and form, by which the essence of the 8iK»i^) ment is effected, are very fer from agreeing, } it plainly appears, that the minister of baptimi need not be a judge, since the Church exercises no judgment upon any one who has not first ente3^ed"4l! by the gate of baptism. " For what have I to do,* saith the apostle, " to judge them that are without?"
Caput II. — De differentia Sacramenti PcerUtentia et Baptism,
Gseterum hoc sacrainentum multis rationibus a haptimao dif^ ferre dignoscitnr; nam prseterquam quod matem et fanna» quibus sacramenti essentia pexfioitur, longissime dissidet, constat oerte, baptLnni ministmin judicem esse noa oportere, cum, £€k clesia in neniinein judicium exerceat, qui non piius in ipsam per. baptitmi januam fuerit ingressus. ^' Quid enim mihi," inquit Apoatoliis, *^de iis, qui foris sunt, judicare ?'* S^cos est de
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TKENr. — repentance; 249
But it 18 otherwise concerning the servant of ftdih, whom the Lord Christ has once made memhers of Hig body, by the laver of baptism ; for if these^ shall afterwards pollute themselves with any crime^ He did not wish them to be cleansed by a repetition of baptism, since that may by no means be allowed in the Catholic Church, but to be placed as guilty per- sons before this tribunal, that by the sentence of the priests they may be released from their sins, not once only, but as often as they shall fly to it in repentance. Again, the fruit of baptism differs from the fruit of repentance ; by baptism when we put on Christ, we are made altogether a new creature in Him, obtaining a full and entire remission of all our sins; to which newness and integrity we can by no means arrive by the sacrament of repentance, with- out much tears and . labours on our part, which the divine justice demands : so that repentance is well
domestids Edei, quos Christus Dominus lavacro baj^tismi sui corporis membra semel efiecit ; nam hos, si se postea crimine aliquo contaminaveriDt, non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal, tamqnam reos sisti voluit, ut per sacerdotum sententiam non seme], sed quoties ab admissis peccatis ad ipsum poenitentes confugerint, possent liberari. Alius prseterea est baptismi, est alius poenitentifie fmctus ; per baptismum enim Christum induentes, nova prorsus in illo efBcimnr creatura, plenam et integram pec* catonim omnium remissionem consequentes ; ad quam tamen novitatera et integritatem per sacramentum pcenitentiaS) sine magnis nostris fletibus et laboribus, divina id exigente justitia, pervenire nequaquam possumus : ut merito poenitentia laboriosus
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8t jled by some of tilie holy Fathers a laborious kiad of baptism* But this sacrament of repeutaoce is necessary for salyation to them who have lapsed after bi^tism, as baptism itself is to them who are not yet regenerate.
quidam baptismus a Sanctis Patribus dictus fuerit. Est autem hoc sacramentum poenitentias lapsis post baptismum ad saluteni necessarium, ut nondum regeneratis ipse baptismus.
Chapter III. — Of the Parts and Fruits of this Sacra*
ment.
Moreover, the holy Synod teacheth, that the form of the sacrament of repentance in which its chief force consists, is contained in those words of the minister, " I absolve thee," &c. To which, indeed, according to the custom of holy Church, certain admirable prayers are added ; but these by no means aifect the essence of the form itself, nor are they necessary for the administration of the sacrament. But, by way of the matter of this sacrament, there
Caput III. — De Partihus et Fruciibus hujus Sacramentu
Docet praeterea sancta Synodus, sacramenti poenitentiss for- mam, in qua prsecipue ipsius vis sita est, in illis niinistri verbis positam esse, ** Ego te absolvo," &c. Quibus quidem de Ecclesiae sanctae xnpre preces quaedam laudabiliter adjunguntur ; ad ipsius tamen formae essentiam nequaquam spectant, neque ad ipsius ss^cramenti administrationem sunt necessarise. Sunt autem quasi
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are the acts of the penitent himself^ such as con<^ trition, confession, and satisfaction. Which, inas- miich as they are required of the penitent bj God's institution in order to the perfection of the sacra^ ment, and a full and complete remission of sins, are, on this account, called parts of repentance. But, indeed, the substance and effect of this sacrament, as far as appertains to its force and efficacy, is the reconciliation with Grod, which sometimes in pious persons who receive this sacrament with devotion, is Wont to be followed with peace of conscience and calmness, with vehement consolation of the spirit. The holy Synod at thfe same time that it delivers this sentence concerning the parts and effect of this sacrament, condemns the opinions of those who con- tend that repentance consists of impressed terrors of conscience, and faith.
laaterift hujujs sACxamenti ipsiu9 poejaitentis actus, nempe con- tritio, confessio, et satisfactio. Qui quateuus in pcenitente ad integritatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, hac ratione poeni- tentiae partes dicuntur. Sane vero, res et effectus hujus sacra- ment!, quantum ad ejus vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viiis piis, et cum devotione hoc sacramentum percipientibus, conscientiae pax ac serenitas cum vehementi spiritus consolatione consequi solet. Haec de partibus et effectu hujus sacramenti sancta Synodus tradens, simul eorum sententias damnat qui poenitentiae partes incussos conscientiae terrores, et fidem esse contendunt.
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Chapter IV. — Of Contrition^
Cbotritioni whioh occupies the first place amopg the said acts of the penitent, is a grief of mind and detestation for past sin, with an intention of not Binning for the future. But this motion of contrip tion was at all times necessary for obtaining the pardon of sins ; and in one who has lapsed aftw baptism, it then indeed disposes for the remissiox^ of sin, if it be joined with confidence in the dbri^ m^x^j, and a wish of performing the other things :which are requisite for the due receivix^g of this sacrament. The holy Synod therefore declare^, jdhat this contrition contains not only cessation framri$i% and the intention and commencement of a oiew li^ but also a hatred of the old one, according. to>ib}iat saying, " Cast away from you all your transgressions
Copti/ IV. — De Contritione,
Contritio, qu83 primum locum inter dictos poenitentis actos habet, animi dolor ac detestatio est de peccato commisso, cum proposito non peccandi de caetero. Fuit autem quovis tempore ad impetrandam veniam peccatorum hie contritionis motas neces- sarins ; et in homine post baptismum lapso, ita demum praeparat ad remissionem peccatorum, si cum fiducia divinae misericordiae et TOto prssstandi reliqua conjunctus sit, quae ad rite susdpien- dum hoc saciamentam requiruntur. Dedarat igitor sanota S^modus, banc contridonem, non solum cessationem a peocato, 6f tftae novae propositum, et inchoationem, sed veteiis etiam odium continere, jnxta illud, '* Projicite a vobis omnes iniqaitates
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whereby je have transgressed ; and make you a new heart, and a new spirit." And certainly anyone who shall consider the cries of the saints, ** Against Thee only have I sinned, and done this evil in thy sight," "I am weary of my groaning, every night wash I my bed f " I will recall before thee all my years, in the bitterness of my soul f and others of the same kind, will easfly understand that they flowed from a vehe- Hient hatred of the past life, and a great detestation of sins. The Synod teaches, moreover, that although it may sometimes happen that this contrition is per* fected by charity, and reconciles a man to Grod, before that this sacrament is actually received, never- theless the reconciliation is not to be ascribed to the <9^ntrition without the wish of the sacrament, which is^in^ded in it. It declares also that that imper-- feet contrition "^idiich is called attrition, since it is coinmonly conceived either from a consideration of
'Vestras, in quibus prsevaricati estis ; et facite vobis cor novum, et spiritam novum." £t certe, qui illos sanctorum clamores con- flideraverit, *< Tibi soli peccavi, et malum coram te feci ;*' ** La- boravi in gemitu meo, lavabo per singulas noctes lectum meum;" .*' Reeogitabo tibi omnes annos meos in amaritudine animal viese ;" et alios hujuemodi generis, facile inteUiget eos ex vehe* mmti quodam anteactss vitas odio, et ingenti peccatorum detesta* tione manasse. Docet praeterea, etsi contritionem banc aliquando charitate perfectam esse condngat, bominemque Deo reconciUaie^ priQsquam hoc sacramentum actu suscipiatur, ipsam nihUomiotts jeeoneUiationem ipsi contiitioni> sine sacrameati voto, ^uod in ilia induditur, non esse adscribendanu lUam vero c<Hitritxane«n inpeifectam, quae attritio dicitur, quoniam vel ex .turpiti)4i|)i^
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264 TRENT. — REPENTANCE.
the vileness of sin, or the fear of hell and punit^*^ ment, if it excludes sinful will, and has hope of pardon, not only does not make a man a hypocrite, and increase his sin, but is indeed the gift of God^ and the impulse of the Holy Ghost ; not, indeed, as yet indwelling, but only moving, whereby the peni* tent is assisted to prepare for himself a way to righteousness. And although it be unable of its^ to bring the sinner to justification, without the sacra* ment of repentance, yet does it dispose him to obtain the grace of GU>d in that sacrament. For when the Ninevites at the preaching of Jonah were bene* ficially struck with this fear, they perfonned a re- pentance full of terrors, and obtained mercy from the Lord. Wherefore certain Catholic writers are falsely calumniated, as if they had taught that the sacrament of repentance conferred grace without
peccati consideratione) vel ex Gehennae et poenaram metu com- muniter concipitur, si voluntatem peccandi excludat cum spe veniae, declarat, non solum non facere hominem hypocritam, et magis peccatorem, verum etiam donum Dei esse et Spiritus Sancti impulsum ; non adhuc qoidem inhabitantis, sed tantum moventis, quo pcenitens adjutus yiam sibi ad justitiam parat Et quanfivis sine sacramento pcenitenti» per se ad jiMtificatioiieiii perdacere peceatorem nequeat, tamen eum ad Dei gratiato, itt sacramento poenitentise impetrandam, disponit. Hoe ei^m thaoM utiliter concussi Nini^its, ad Jon» prsedioationem, pleliam 1e^ roribus poenitentiam ^erunt, et misericordiam a Dotnino im« petrarunt Qnamobrem falso quidam calumniantar Oaliholieoft scriptores, quasi tradiderint, sacramentiim poenitentSte iibs^4 bono motu suscipientium gratiam conierre ; quod numqtiam
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good dispofitions on the part of the receivers ; whieh the Church of God neyer taught or believed ; mofe* o¥er> tiiey falsely teach that contrition is extorted and forced, not firee and voluntary.
Ecclesia Dei docuit neque senslt ; sed et falso docent, contri- tibnem esse extortam et coactam, non liberara et voluntariam.
Chapteb v. — C^ Confession.
From the institution of the sacrament of repent- ance already set forth, the Church has always under- stood, that an entire confession of sins was also appointed by the Lord; and that it is of divine right necessary to all who have lapsed after baptism. Because our Lord Jesus Christ, when about to ascend from earth to heaven, left His priests. His vicars, to be as it were the presidents and judges, to whom all mortal sins, into which Christ's faithful people should fall, should be brought ; in order that by the power of the keys they might pronounce sentence of re- mission or retention. For it is plain that the priests
Caput V. — De Confessione..
Ex institatione sacrament! poenitentiaB jam expli^ta, uiiiversa E&ileBiBL semper inteUexit, institutam etiam esse a Donuno iiitegram peccatontm confessionem, ^ omnibus post baptismum lapsis jure divino necessariam existere. Quia Dominus noster Jesus Cbrisios, e terns ascensurus ad eoelosi sacerdotes sui ipsius Yioatioa rdiquiti tanquam presides et judices, ad quos omnia mortafia crimina deferantur, in quse Christi fideles cecideiint; quo pro potentate clavium, remissionis aut retendonis peccatorum
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oatinot exerdse this judgment^ idthoikt knowledge Off tfhe cause, nw can they obsefve oqmtj in eaajmr- iDg penalties, if men declare their sins onlj.gette* rally, and not rather particularly and saptanAety. Fr<»n this it is inferred that it is r^ht that tiie penitents should recount in confession all the deadly sins of which, upon examination, their conscienoe accuses them, even though they be most secret and only against the two last commandments, whi^ not unfrequently grievously wound the soul, and ave more dangerous than those which are openfy prac- tised : for as to venial sins, by which we aae not excluded from the grace of Grod, and into which we more frequently fiftll, although tUey may be dedarad in confession, rightly, usefully, and without .any pre- sumption, as the usage of pious men declares^* y«t they may be passed over in silence without oflRmee,
sententiam pronuncient. Constat enim, sacerdotes judicium hoc, incoguita causa, exeicere non potuisse, nee aequitolea quUem illos in pcenis injungendis aeirare potuisse, si in ^nere ^bna- taxat, et non potdus in specie ac sigillatim sua ipsi peeoata declarassent. £x his colligitur, oportere poenitentilmsonuua pee- cata mortalia, quorum, post diligentem sui disenssioiiem, oon- seientiam habent, in confessione recenseii, etiam si oocnltiaBinia ilia sint, et tantnm adversus duo ultima Decalogi pnse^ta oon- missa, quas nonnunquam animum gravius saodant, et peiicidQ- aiom sunt iis quae in manifesto admittuntar: nana > veai^ia, quibus a gratia Dei non exeludimur, et in quae freqneiitiiis lahimnr, quamquam recte, et utiliter, dtraque cannem ptSBSmq^ tionera in confcssione dicantur, quod pomm h<pailoiaii «ns demonstnt, taceri tamen citra culpam, multisque aiiis- vemediis
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vid'mn be expiated by many other iemedie0* But fflnoe all mortal 8m% even thoughts, make men die cUldieii of "vrrath and the enemies of God, it is neeeKary to seek from God the pardon of all, -vn^ opem and modest confession. Wh^i, thenefoi^, Oarifit^ fitithfol people desire to confess all the sins whic^ occur to their memory, they expose them all beyond all doubt to the mercy of God to be par- doned. But they who do otherwise, and knowingly htep back any, propose nothing to the divine mercy t&be pardoned by the priest; for if a sick man is "ariiaiiied to uncover his wound to the physician, he <»miot with medicine cure that of which he has no loMwledge. It is, moreover, inferred that those circomstances should be explained in confession, vriliieh' change the kind of the sin; beeause without 'tlttse neiUier can the sins themselves be entirely disclosed by the penitents, nor known to the judges;
- -explaii poimnt. Yeruni, cum univena movtalia peecata, etiam am^tatloiias, kDinines irse filios, et Dei umnioos reddant : neces- Mua est, onatiitm etiam Teniam, cum aperta et verecanda con- iMBunie, a Deo qiiBerere. Itaque dnm omnia, qa» memorii& •ocfuviQit, peeeata Chiisti fiddes confiteii student, procul dnbio omnia divinae misericordiss ignoscenda exponant. Qui Teio •Mua iimmt, et scienter aliqua letinent, niyi divime bonitatl per saeerdotem remittendum proponunt ; &, enim embescat aegro- ma TiiltiiM aiedioo detegere, qnod ^orat, medicina non eorat. CoUigitnr prasto'ea, etiam eas cironmstantias in confessione ex- yliflaiidas esse, quae qpeeiem peccati mntant ; qnod sine iiiia peb- eaila iftut neque a poenitentibtts int^gre exponaatnt, nee jodioibfis liaMlescant ; el^ fieri nequeat, ut de grayitate crinikMim reete
S
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nor can thej n^htly jud^ of tihe gtknnottsnesfir of the 8tii» nor unpQse upon thepwitentothe fitting pimisli- ments. Wkeneo it k mttettawable to teaeh that theie drcumstaiiMS wero BOi^ht out bjidie mem or that onlj one cirenmstance shonid be cosh fefised, namdy^ to^ have nnnod a^aloat a bretbdr. But it l8 impious to call this confes^n isapodsilde which is appointed to bo performed in this jmnm^i or to stjl^ it the torture of eonsctraees : for it afi^ pears that nothing else is required of penitefita id theClMireh, than tiliat, after a main has dMigentlif exammed himself, and exjdored the reoesses -wd hiding places of his conseienoe» he eboiUd oe^sa those sins by which he remembers that he^has mor^ tally offi^ided his Iiord and God. But fto oth^r sma which do not ooeur to him when tidying dil%)infr thought, are understood to be included altogether in the same confidssion ; aodr for these we faithfully say
oensere poisint, et poenam, qiiMD opot tet| pio. illis pceniteatibn^ imponere* Uade alicaiaEi a xatiooe est, doc^« eiiwiiiniMantiBS'lum ab hommibus otiosis excogitiitas fiiMse; aut liaam tantum div oumBtanliam confitendam ease, neiiq>e peoeaaae is. fintrem* Sed et impiam eat, eon&ssioaem, qiiae hac latione fieri -pnBci^ltiuv impos^ibilem dieere, aut QacmfieinaiB illam cooticimitianim w^ pellaie: oenatat enim, nihjOL aliod in Ecotona a poeiiitentibiis exigi, qQam at, postqoam quiaque diligeatiaa ae eKcuaaerit, et QonacieBtiae aaa^ URua omnea et latebraa explonureiii^ ea peocata confiteatur,. quiboa ae Dontpam et Deum aivun mortaliter offendiaae memiDMrit: reHqaa aatem peeoata^ quia- diUgenier oc^tant^ non oeeurrunt, in uaireraum eadem ooafeaaioxie ineloaa eaae intelliguntur : pro quibna fidellter cum Propheta dicimns :
7
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with the pMphet, ^^ Cleanse thou me, O Lord, from my eett^ fitults." But the difficulty of th& sort of confession, and the j^mme of uncoyering sms, would hxdeed appear grievous, if it were not lightened by the 80 many and great cbnyenieneeft and consolations whiK^h are most assuredly conferred by absolutioii up5n all who rightly approach this sacrament. But as regards tbe manner of secretly confessing to the piiest alone, although Christ has not forbidden any man from publicly confessing his faults, in revenge for his sins, and humiliation of himself, both by way of example to others, and for the edification of the Church which he has offended ; thid is not, however, a' divine command, nor may it be advisedly enjoined by any human law, that sins, especially secret ones, shduM be disclosed by open confession. Wherefore, since that secret sacramental confession which the holy Church has used from the beginning, and still
" Ab occnltis meis munda me, Domine.'' Ipsa vero hujusmodi confessionis difficultas, ac peccata detegendi verecundia, gravis quidem videri posset, nisi tot, tantisque commodis, et consola- tionibus levaretur, quas omnibus, digne ad hoc sacramentum accedentibtts, per absolutionem certissime conferuntur. Cseterum quoad modum coniitendi secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam suorum scele- rum et sui humiliationem, cum ob aliorum exemplum, turn ob Ecclesies offensae aedificationem, delicta sua publico confiteri possit ; non est tamen hoc divino praecepto mandatum, nee satis consulte humana aliqua lege praeciperetur, ut delicta, praesertim seereta, publlca essent confessione aperienda ; unde cum a sane-
s 2 ^
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useSy.has always been approved of by the holiest and most ancient Fathers, with great consent and una^ nimitjy the empty calumny is plainly refuted of those who are not ashamed to teach that it is contrary to the divine command, and a human invention, which had its origin with the Fathers who were assembled in the Lateran council. For the Church did not order by the Lateran council that Christ's £uthful people should confess, which she always had under^ stood to be necessary, and appointed by divine right, but that the command of confession should be com* plied with at least once in the year, by all and ea6h who have come to years of discretion ; whence no^ in the Universal Church, that wholesome custdni of confessing in the sacred, and especially acceptable time of Lent, is observed with great benefit to the souls of the fisdthful ; which custom this holy Synod
tisBimis et antiqaisumis Patribus, magno unanimique consensu, secreta confessio sacramentalis, qua ab initio Ecclesia sancta us^ est, et modo etiam utitur, iiierit semper commendata ; manifeste refellitur inanis eorum calumnia, qui earn a divino mandato alienam, et inventum humanum esse atque a Patribus, in coocilio Lateranensi congregatis, initium habuisse, docere non verentur : neque enim per Lateranense concilium Ecclesia statuit, ut Christi fideles confiterentur, quod jure divino necessarium, et institutum esse intellexerat ; sed ut praeceptum confessionis, saltern semel in anno, ab omnibus, et singulis, cum ad annos discretionis per- venissent, impleretur : unde jam in universa Ecclesia, cum ingenti animarum fidelium fructu, observatur mos ille salutaris confitendi sacro illo, et maxime acceptabili tempore Quadragesimae : quern
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highly approves and receives as pious and worthy to be retained.
morem he^ sancta Synodus maxime probat, et an^lectitur, taiu- quam piuin, et merito retinendum.
Chapter VI. — Of the Minister of this Sacramenty and of AbsoltUion.
Concerning the minister of this sacrament^ the holy. Synod declares that all those doctrines are false and plainly repugnant to the truth of the Gospel, which injuriously extend the ministry of the keys to any other men than bishops and priests, under the supposition that those words of the Liord, " Whatso- ever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven f and " Whosesoever sins ye remit they are remitted unto them, and whosesoever sins ye retain they are retained ;" were spoken to all Christian be- lievers indifferently and promiscuously, contrary to
Caput YI. — De Ministro hujus Sacramentif et Absolutione.
Circa ministram autem hujus sacramenti, declarat sancta Sy-» nodus, falsas esse, et a veritate Evangelii penitus alienas doc- trinas omnes, quae ad alios quosvis homines, praeter Episcopos, et sacerdotes, clavium roinisterium pemiciose extendunt ; putantea verba ilia Domini, '' Quaecumque alligaveritis supex: terram, erunt ligata et in coelo ; et quaecumque solveritis super terram, erunt soluta et in coelo," et, " Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt,'* ad omnes Christi fideles, indifferenter, et promiscue, contra institutionem hujus sacrameixti,
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the institution of this sacrament, so that any person whatsoever has the power of remitting sins, those that are public, by rebuke, if he who is reproved shall acquiesce ; and those that are secret, by spon- taneous confession to any indifferent person. The Synod also teaches that even priests who are bound with mortal sin, exercise, as the minister? of Cbript, the power of remitting sins, by the power of the Holy Spirit conveyed to them in ordination ; and that those persons err in their opinion who contend that wicked priests have not this power. But although a priest's absolution is the dispensation of a benefit conferred by another, yet it is not a mere naked act of ministry in announcing the Gospel, or declaring that the sins are remitted, but is like a judicial act, in which sentence is pronounced by him as by a judge. And therefore a penitent ought not so to flatter himself of his own faith, as that, even if he have no contrition, or the
Ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, publica quidem per correptionem, si correptus acquieverit ; secreta vero per spontaneam confesslonem, cuicumque factam. Docet quoque, etiam sacerdotes, qui peccato mortali tenentur, per vir- tutem Spiritus Sancti, in ordinatione collatam, tamquam Christi ministros, functionem remittendi peccata exercere, eosque prave sentire, qui in malis sacerdotibus banc potestatem non esse con- tendunt. Quamvis autem absolutio sacerdotis alien! beneficii sit dispensatio ; tamen non est solum nudum ministerium, vel an- nuntiandi Evangelium, vel declarandi remissa esse peccata ; sed iadinstar actus judicialis, quo ab ipso, velut a judice, sententia pronuntiatur ; atque ideo non debet poenitens adeo sibi de sua ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aut sacer-
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priest no intention of acting seriously, and truly absolving him, he should suppose that, on account of his faith alone, he is truly absolved before God ; for neither may &ith afford remission of sins without repentance, nor can he be otherwise than most care* less of his salvation who should know that a priest cmly absolved him in joke, and not careAiUy seek out another to do so seriously.
dot! animus serio agendi, et vere absolvendi desit, putet tamen se, propter suam solam fidem, vere, et coram Deo esse abso- lutum : nee enim fides sine poenitentia remissionem uUam pec- catorum praestaret ; nee is esset, nisi salutis suae negligentissi- mus, qui sacerdotem joco se absolventem cognosceret, et non alium, serio agentem, sedulo requireret.
Chapter VII. — Of the Reservation of Cases.
Since then, nature, and the reason of judgment demand that sentence should only take effect upon inferiors, there was ever a persuasion in the Church of God, and this Synod confirms it as most true, that that absolution is of no avail which a priest confers upon one who is not under his ordinary or delegated jurisdiction. And it has seemed to our holy Fathers,
Capit VII. — De Casuum Reservatione. Quoniam igitur natura, et ratio judicii illud exposcit, ut sen- tentia in subditos dumtaxat feratur ; persuasum semper in Eccle- sia Dei fuit, et verissimum esse Synodus haec confirmat, nullius momenti absolutionem earn esse debere, quam sacerdos in eum profert, in quem ordinariam, aut subdelegatam non habet jurisdic-
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to iMortaki Terj much to the €li8ci;^yuie of the Ckmr timpoople, that tixe more atroeious and giiev^iia crimes dicnld not be abfiolved by aay> but oiily h^ the cbief priests ; wherefore, tiie soyereign'PcmtiJBfe- have deservedly been able, according to the sii|«eQae power giyen to them in the Universal Qturch^.to- reserve for Uieir peculiar judgment some of the wofst kind of offences. Not is there room for doubts mnoe all things, which are of God, are ordained ; but that this same is allowed to all the bishops in their several dioceses, '^ for edification and not for destruction/' in respect of the authority over inferiors given to them above the rest of the inferior priests, especially as con- cerns those crimes to which the censure of excom- munication is annexed. But it is agreeable to tl^^. divine authority that this reservation of oSenee» should have effect not only in outward discipline, but also before God. But, lest any should perish by these means, it has been always piously guardeil
tionem. Magnopere vero ad Christiani populi disciplinam per- tinere, sanctissimis Patribus nostris visum est, ut atrociora qudedam, et graviora crimina non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur : unde meiito Pontiftoes lli^aciim pro suprema potestate, sibi in Ecclesia Universa tradita^ causas allquas criminum graviores suo potuerunt peculiari judicio reservare. Neque dubltandum est, quando omnia, quae a Deo simt, ordinata sunt ; quin boc idem episcopis omnibus in sua ouique dioece», "in aedlficationem taxnen, non in destruo^onem/* liceat, pro illis m subditos tradita supra reliquos inleriores saeer* dotes auctoritate, prees^tim quoad ilia, quibus excommunication censujra annexa est. Hanc autem delictorum reservati(nieBi»
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in the CSnm^ that there should be no remnration at the point of death ; and that, therefore, all pdeets should be able to absolve any penitents tipfasteo&rer^ from eVerj kind of sin and censore: exoq^t at suok extremitj, as the priests can do nothing in lesenred cases, ibey shonld labour to persuade the penitents to have recourse to the superior and lawful judges, for the benefit of absolution.
consonum est divinae auctoritatiy non tantum in externa politia sed etiam coram Deo, vim habere. Yemmtamen pie admodum, nfr hao ipsa occasione aliquis pereat, in eadem Ecclesia Dei cu8«* toditam semper fiiit, ut nulla sit resetvatio in articulo mortis ; atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis, et censuris absolvere possint: extra quern articalum sacerdotes cum nihil possint in casibus reservatis, id unum poeni- tentibus persuadere nitantur, ut ad superiores, (et) legitimos judk^es pro beneficio absolutionis accedont.
Chapter VIII. — Of the Necessity and the Fruit of Satisfaction.
Lastly, as concerns satisfaction, which of all the parts of repentance, as it has been at all times re* commended by our fathers to the Christian peojd.e(^ so now in our time, is chiefly impugned, under the highest pretence of piety, by those who teach a form
Cbpue Yl\l.—De Satirfaeiumu Ntctmtate^et Frwtu,
Demilm quoad satisfactionem, quse ex omnibus Pc^tefil;i8&
psrtibviSrquemadmodum a patribus nostris Christiano popoloftilf
]^srpetuo tempore commendata, ita una maxime nostra estdtef
siniimo pietatis prsetextu, impugnatur ab iis, qui speciem pietaitii»
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of godtiness, but have dented the power thereof; tke holy Synod declares that it is altogedier fidse, and contnury to the word of God, to say that sin is never remitted by the Lord, but the entire pnnxdi- m^it is also pardoned. For, besides divine tradition, clear and illustrions examples are fonnd in the holy books, by which this error is most plainly refuted. In truth, even the principle of divine justice seems to demand that they who have sinned through igno- rance before bo^ptism should be received by Him into grace, after a different manner from those wiio, having been once freed from the bondage of sin and Satan, and having received the gift of the Holy Ghost, have not been afraid knowingly to violate the temple of Ged, and to grievQ the Holy Spirit: and it becometh the divine mercy that our sins should not be so remitted without any satisfaction, Jest we take occasion to think lightly of our sins, and so, injuring and insulting the Holy Spirit, we
habent* virtutem Atttem ejus abnegarunt : sancta Synodus decla- lat, falsum omnino esse, et a verbo Dei alienum, culpam a Domino numquam remitti, quin universa edam poena condone- tar; Perspieua enim, et illustria in sacris literis exempla leperi- irntjur, quibusj pne^r diyioam tn^ticvneip, bie erroir qaum manifestiasime revincitur. Sane et dlvin^e juatitiap ratio exigere videtur, ut aliter abeo in gratiam recipiantur, qui ante baptismum per ignprai]ktiani deUquerint ; aliter vero, qui samel, a peccati et dfpmoiiis ^nritute Ubefa^i et aeeepto Spvitiia Sas^ti douo, spientea tfanpicw Dei iRokire, et Spiritum S^netu?]. eoatristaie nqaforoiid^verMit:. et (iivin^w clementiiun decet» ne ita, nobisi absque uUa satisfs^etione, peccata dimittantur, ut occasione aceepta,
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fUl into worae, treasuring up unto ourselves xvrath against the daj of wrath. For, beyond all doubt, these punishments of satisfiBustion recall the penitents yeiy muefa firom sin, and restrain them, as it were, with a bit, and make them more cautious and watohr ful for the fixture. They cure also the remains of sins, and by actions of opposite virtues, destroy vicious habits acquired by evil living. Nor, in truth, was there ever any way considered in the Church more sure for the removal of the impending punish* meat of God, than that men, with real grief of mind, should accustom themselves to these works of repen- tance. To this may be added, that while we suffer by making satisfaction for sins, we are made like unto Christ Jesus, who made satisfaction for our sins, from whom all our sufficiency is derived; and having hence, also, a most sure covenant that if we suffer
peccata levior^ putantes, velut injurii et contumeliosi Spiritui Sancto, in graviora labamur, thesaurizantes nobis iram in die irae : procul dubio enim magnopere a peccato revocant, et quasi frseno quodam coercent hae satisfactoriaa poenaa, cautioresque et vigilantiores in fiitarum poenitentes efficiunt ; medentur quoqae peccatorum reliquiis, et vitiosos habitus, male vivendo compa- ratos, contrariis virtutum actionibus toUunt. Neque vero securior ulla via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino pcenam, quam ut h«c poenitentiae opera homines cum vero animi dolore frequentent. Accedit ad haec« quod,' dum satisfaciendo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, conformes efficimur ; certissimam quoque inde arrham habentes,
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^th Him, we shall be also glorified together. Non in truths is this satisfiKction whidi we paj for our sins IB such sort ours, that it should not be through Christ J68U» ; for we who of ourselyes, can do nothing as of ourselves, can do all things bj the assistance of Him who comfbrteth us ; so that a man hath not wh^:^f he may boast ; but all our boasting is in Christ, in whom we live, in whom we merit, in whom we make satisfaction; doing worthy fruits of repent* ance, which have their virtue from Him, by Him are offered to the Father, and through Him accepted of the Father. The priests of the Lord therefor^ ought, according to the suggestions of the Spirit and their own prudence, to enjoin wholesome and suitaUe satisfiiction, proportioned to the qmMtf,^ the crimes, and the meand of the penitents: leiiti haply, they become partakers in other voJBSk^B 9^
quod, si compatimur, et conglorificabimur. Neque vero ita nostra est satisfactio haec, quam pro peccatis nostris exsolyimus, ut oon sit per Christum Jesum : nam qui ex nobis, tamquam ex nobis, nihil possumus, eo co-operante, qui nos confortat, omnia possu* mus ; ita non habet homo, unde glorietur ; sed omnis glociatio nostra in Christo est : in quo vivimus, in quo meremur, in quo satisfacimus : facientes fructus dignos poenitentiae, qui ex illo vim habent, ab illo offeruntur Patri, et per ilium acceptantur a Patre. Debent ergo sacerdotes Domini, quantum Spiritua, et prudentia ^uggesserit, pro qualitate criminum, et pc&nitenttum facultate« salutares et convenientes satisfactiones ix^'unger^: n^ si forte peccatis conniveant, et indulgentius cum poenitentibus af^ant; levissima quiaedam opera pro gravissimis delietis injun*
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if they conniye at sin, and deal too tenderly idtii the penitents, enjoining trifling works for the most girteTouB crimes. Let them have also before their eyeSf thst the satisfieMstion which tibey impose is not only for a defence of the new life, and a remedy for infirmity, but also a revenge and punishment for past fflUB : for the ancient Fathers beliere and teach that the keys of the priests were given not only for lotmng but abo for binding. Nor did they there^ fore think that the sacrament of repentance, is the tribiinal of anger and punishments ; just as no Ca* tfaolic Jmis ever thought that by our satis&ctions of this kind, the force of the merit and satisfaction of our Liord Jesus Christ, was either obscured or lessened in luay degree : which, while our innovators are unwilling to understand, they teach that a new life i& the best repentance, that they may destroy altogether the virtue and use of satis&ction.
gendo, aMenorum peccatoram participes efficiantur. Habeant aatism pies ocolis, at satisfactio, quam imponunt, non sit tantum ad noTA vitae custodlani, et infinnitatis medicamentun], sed etiam ad praeteritonun peccatorum vindictam, et castigationem : nam elaves sacerdotam, non ad solvendum damtaxat, sed et ad ligan- dam coTkceasaBi etiam antiqui Patres et credunt, et docent. Nee propteiea existunarunty sacramentum poenitentise esse forum irse, vel pcenanim ; sicut nemo umquam Gatholicus sensit, ex hujus- modi nostris satisfactionibus vim meriti, et satisfactionis Domini nostri JesQ Christi, vel obscnrari, vel aliqna ex parte imminui : qnod dam Novatores intelligere volant, ita optimam poenitentiam novam ritam esse docent, ut omnem satisfactionis vim, et usam tollant.
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Chapter IX, — Of Works q^ Satisfaction.
The Synod teiches iQoreovier, that so^.grea€ is ihd extent of t^e divine bounty, that we are able to make satisiactron before God the Faliier througli^ Chridt Jesus, not only by those puni^bments volun^ tarily undeiiafceii, by ours^lTes fed the aveiigvkg sin; or iniposed by the will of the pries£, aooording^td tiie measure of the oifenoe : but also; whie& is mi especial instance of love, by those temporal stripes,^ which are inflicted by God, and patiently endmed by us.
Caput IX.-^De Operibus Sdtisfdcthfitsl Doeet prastereai; tautam esse divinfie munifioeottas laigitaU»i,ii1i aon solum pcenis, sponte a nobis pro- vindicando p^ccato 8U9cep-» tis, aut sacerdotis arbitrio pro mensura delicti impositi^, sed etiam, quod maximum amoris argumentum est, teroporalibus flagellis, a Deo inflictis et a nobis patienter toleratis, apud Deum Patrem per Christum Jesum satisfacere valeamus.
Doctrine of the Sacrament of Extreme Unction.
It j^^emed good to the holy Synbd td subjoin to the preceding doctrine of repentance, that which follows concerning the sacrament of extreme unc- tion; which has been esteemed by the Fathers a3
Visum est autem sanctae S3mod6, praecedenti'doctrinae de poe- nitentia adjungere ea, quas sequuntur de sacramento extremae unctionis ; quod non modo poenitentise, sed et totius Christians
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the consummation, not only of repentance but of the whole Christian life^ which ought to be a perpetual repentance. In the first place, then, concerning the institution of it, the Sjmod declares and teaches, that our most merciful Redeemer, who wished to provide His servants at all times with wholesome remedies against all the darts of all enemies, as He has pre- pared for them the greatest assistances in the other sacraments, whereby Christians, while they live, might be able to keep themselves entirely from every grievous spiritual inconvenience, so has He fortified the end of life with the sacrament of ex- treme unction, as a most firm defence. For, although our adversary seek:S and seizes occasions, during the whole course of our lives, to devour our souk in eveiy possible way ; there is, nevertheless^ iky' thne when he more eagerfy ertiplbys the whoto force of his subtiltiel^ for the accompB8hmen« of our
vitie, quae perpetua poenitentia essedebet^ eonsmdmativum exisd- matum est a Patribas. Pxixnum* itaque oirca illiu» institutionem declarat et docet, quod clementissimas Redemptor noster,' qui servis suis quovis tempore voluit de salutaribus remediis ad ver- sus omnia omnium hostium tela esse prospectum, quemadmodum auxilia maxima in sacrastentis aliis praeparavi^, quibus Christiani eoiiservare se iategros, dam viverent, ab omni g^aviori spiritu9 incommodo possint, ita extremfl^ unetionis saeramenta finem vitae, tamquam firmissimo quodam prsesidlo, munivit: ntam etsi adver- 98ritt8 Hotter oecatioiieft per omnem yitam qasamt et captet, ut devorare animaa nostras quoquo modo possit; nullum tamen tempus est, ^o vehementius ille otnnes suae versutiae ne^rvoD
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utter destruction, and to thrust us, if possible, from confidence in the divine mercy, than when he sees the end of life hang over us.
intendat ad perdendos nos.penitos, et a iiducia etiam, si possit, divinffi misericordiao deturbandos, quam cum impendeie nobis exitum viUe prospicit.
Chapter I. — Of the Institution of the Sacrament of Extreme Unction.
This holy unction of the sick, was instituted by our Lord Christ, as truly and properly a sacrament, of the New Testament, as is implied indeed in St» Mark; but commended and declared to the faithful, by James the apostle and brother of the Loid^ '^ Is any sick among you ? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith shall save the sick, and the Lord shall raise
CaptU I. — De Institutione Sacramenti'Extremce Unetionis.
Instituta est autem sacra haec nncdo infirmorum, taiaquam ▼ere, et proprie sacramentum Novi Testamenti a Cbnsto Domino BostroapudMarcum quidem insinuatum^per Jaoobum aat^mApos- tolum, ac Domini fratrem, fidelibus.commendatum, ac promolga* turn. ** Infirmatur," inquit, " quis in vobis ? inducat presbyterofr Ecclesia&y et orent saper eum, ungentes eum oleo in nomine Domini, et oratio fidei salvabit infirmum; et alleviabit euro
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him up, and if he have committed sins they shall' be foi^ven him." From which words, as the Church hath learned from apostolic tradition handed down, 3he teaches the matter, form, proper minister, and effect of this wholesome sacrament ; for the Church has understood that the matter is oil blessed by the bishop, for unction most aptly represents the grace of the Holy Spirit wherewith the soul of the 9ick man is invisibly anointed ; — ^then that the form consists of these words, "By this anointing*," &c.
Dominus ;'* et si in peccads sit, dimittentiir ei. Quibus verbis, ut ex apostolica tiaditione, per manus acoepta, Ecdesia didicit, docet mateiiazn, formam, proprium ministram, et effectum hujus salutaris saeraxnenti: intellexit enim Ecdesia, materiam esse pleum ab episcopo benedictum ; nam unctio aptissime Spiritus ^ncti gratiam, qua invisibiliter anima »grotantis inungitiir, re- iMm^tat; fonnam deinde esse ilia verba, '*Per istam unctio^ dnertj/'&c.
^ The oH is applied to the several parts of the body which are the organs of sense, also to the loins, as the seat of lust, and to the feet, by which we move. The words, or form at length is, '' By this imction of holy oil 4-, and His affectionate mercy, may Qod forgive tiiee whatever sins thou hast committed by sight and by the other senses. Amen." — Ordo Administr. Sacramen. Lond. 1831, p. 81.
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Chapter II. — Of the Effect of this Sacrament.
Moreover the substance and effect of this sacra^ ment is explained in these words: "and the prayer of faith shall save the sick, and the Lord shall raise him up ; and if he have committed sins, they shall be forgiven him." For this substance is the grace of the Holy Spirit, whose anointing washes away offences if any remain to be expiated, and the remains of sin ; and relieves and confirms the mind of the sick man, by exciting in him great confidence in the divine mercy ; by which the sick man is sup- ported to bear more lightly the inconveniences and weariness of sickness, and more easily to resist, the temptations of the devil, who lieth in wait at his heel ; and sometimes he obtains health of body when it is expedient for the salvation of the soul.
Caput II. — De Effectu hujus Sacramentu
Res porro, et effectas hujus sacrament! illis verbis explicatur : **et oratio fidei salvabit infirmum; et alleviabiteum Dominus ; et> si in peccatis sit, dimittentur ei :" res etenim hsec gratia est Spiri- tus Sancti, cujus unctio delicta, si qua sint adhuc expianda, ac peccati reliquias abstergit ; et aegroti animam allevlat, et confir- mat, magnam in eo divinae misericordiae fiduciam excitando ; qua infirmus sublevatus, et morbi incommoda, ac labores levius fert, et tentationibus daemonis, calcaneo insidiantis, facilius resistit ; et sanitatem corporis interdum, ubi saluti animaB expedient, conse- quitur.
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Chapter III. — Of the Minister oftids Sacrament, and the Time when it ought to be given.
But now, as regards the direction of those who ought both to receive and to minister this sacrament, this also is plainly delivered in the aforesaid words ; for it is there shown, that the presbyters of the Church are the proper ministers of this sacrament : by which name in that place, we are not to under- stand those who are old in age, or leaders among the people ; but either bishops, or priests duly ordained by them by the laying on of the hands of the pres- bytery. It is also declared that this unction is to be administered to the sick, but especially to those who are so dangerously laid up as to seem to be placed at the end of life ; whence also, it is called the sacra- nlent of the dying. But if the sick, after the re- ceiving of this unction, shall recover, they may again
Caput III.— Z>e Minutro hujus Sacramenti, et tempore, quo dari
debeaU Jam vero, quod attinet ad prsascriptionem coram, qui et susci- pere, et ministrare hoc sacramentum debent, baud obscure fuit illud etiam in verbis praedictis traditum : nam et ostenditur iUic, proprios hujus sacramenti ministros esse Ecclesias presbyteros : quo nomine eo loco, non setate seniores, aut primores in populo intelligendi veniunt, sed aut episcopi, aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii. Declaratur etiam, esse banc unctionem infirmis adhibendam, illis yero prae- sertim, qui tam periculose decumbunt, ut in exitu vitae constituti videantur : unde et sacramentum exeuntium nuncupatur. Quod si inilrmi post soseeptam banc unctionem convaluerint, iterum
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be assisted by the support of this sacrament, when they fall into another similar peril of death. Where- fore they are not to be heard who, against so plain and clear a sentence of the Apostle James, teach that this anointing is either a human invention, or a rite received from the Fathers, and not a command of God, nor a promise having grace : nor they who assert that it has failed, as if it were to be referred only to the grace of healing in the primi- tive Church ; nor they who say that the rite and usage which the Church of Rome observes in the administration of this sacrament, is contrary to the sentence of the Apostle James, and ought therefore to be changed for another; nor they, lastly, who affirm that this extreme unction may be despised by the faithful, without sin; for all these are most plainly at variance with the clear words of this great Apostle. Nor in truth does the Church, of Rome,
hujus sacramenti subsidio juvari poterunt, cum in aliud simile vitse discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tarn apertam et dilucidam Apostoli Jacob! sententiam docent, banc unctionem, vel iigmentum esse bumanum, vel ritum a Patribus acceptum, nee mandatum Dei, nee promissionem gratiae habentem : et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in piimitiva Ecclesia referenda esset : et qui dicunt ritum, et usum, quem sancta Romana Ec- clesia in hujus sacramenti administratione observat, Jacobi Apostoli sententiae repugnare, atque ideo in alium commutandum esse : et denique, qui banc extremam unctionem a iidelibus sine |>eccato contemni posse affirmant : hsec enim omnia manifestissime pugnant cum perspicuis tanti Apostoli verbis. Nee profecto
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the mother and mistress of all others, observe any thing in the administration of this imction, as far as regards the perfection of the substance of the sacra^ ment, than what the blessed James prescribed. Nor, indeed, can contempt of such a sacrament exist with- out very great wickedness, and affront of the Holy Spirit.
These are the things which this holy general Synod professes and teaches concerning the holy sacra** ments of repentance and extreme unction, and pro- pounds to all Christ's faithful people to be believed and held. The Synod sets forth the foUovnng canons to be inviolably observed, and perpetually condemns and anathematizes those who assert the contrsCry.
Ecclesia Komana, aliarum omnium mater et magistra, aliud in hac administranda unctione, quantum ad ea, quae hujus sacra- ment! substantiam perficiunt, observat, qnam quod beatus Jacobus praescripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere, et ipsius Spiritus Sancti injuria esse posset.
Hasc sunt quae de poenitentiae, et extremse unctionis sacramentis sancta haec oecumenica Synodus profitetur, et docet, atque omni- bus Christi fidelibus credenda, et tenenda proponit. Sequentes autem Canones inviolabiliter servandos esse tradit ; et asserentes contrarium perpetuo damnat, et anathematizat.
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Of THE Most Holy Sacrament of Repentance.
Canon I. If any shall say, that in the Catholic church re- pentance is not really and truly a sacrament, insti- tuted by Christ our Lord, for reconciling the faithful to God himself, as often as they fall into sin after baptism ; let him be accursed.
Canon I.
Si quis dixerit, in Catholica Ecclesia Pcenitentiam non esse vere, et proprie sacramentum pro fidelibus, quoties post bap- tismum in peccata labuntur, ipsi Deo reconciliandis a Christo Domino nostro institutum ; anathema sit.
Canon II.
If any, confoimding the sacraments, shall say, that baptism itself is the sacrament of repentance, as if these two sacraments were not distinct, and so re- pentance not rightly named the second plank after shipwreck ; let him be accursed.
Canon II.
Si quis sacramenta confundens, ipsum baptismom poenitentiaB sacramentum esse dizerit, quasi baec duo sacramenta distincta non sint, atque ideo pcenitentiam non recte secundam post nau- fragium tabulam appellari ; anathema sit.
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Canon III.
If any shall say, that those words of the Lord and Saviour, " Receive ye the Holy Ghost, whosesoever sins ye remit they are remitted imto them, and whosesoever sins ye retain they are retained,'* are not to be understood of the power of remitting and retaining sins in the sacrament of repentance, as the Catholic Church from the beginning has always understood ; but shall pervert them to the authority for preaching the Grospel, contrary to the institution of this sacrament ; let him be accursed.
Canon III.
Si quis dixerit, verba ilia Domini Salvatoris, " Accipite Spiri- tum Sanctum ; quorum remiseritis peccata, remittuntur eis ; et quorum retinueritis, retenta sunt:" non esse intelligenda de potestate remittendi, et retinendi peccata in Sacramento poeni- tentiae, sicut Ecclesia , Catholica ab initio semper intellexit ; detorserit autem, contra institutionem hujus sacramenti, ad auc- toritatem prsedicandi Evangelium ; anathema sit.
Canon IV.
If any shall deny, that for the entire and perfect remission of sins, there are required in the penitent three acts, as the matter of the sacrament of re- pentance, namely, contrition, confession, and satis-
Canon IV.
Si quis negaverit, ad integram, et perfectam peccatomm remis- sionem requiri tres actus in poenitente, quasi materiam sacra* menti poenitentiae, videlicet, contritionem, confessionem, et satis-
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faction^ which are called the three parts of repent- ance ; or shall say that there are only two parts of repentance, namely, the terrors impressed upon the conscience by the knowledge of guilt, and feith con- ceived from the Gospel, or from absolution, by which any one believes that his sins are remitted by Christ ; let him be accursed.
factionem, quae tres poenitentise partes dicuntur; aut dixerit, duas tantum esse poenitentiae partes, terrores scilicet incussos conscientiae, agnito peccato, et fidem conceptam ex Eyangello, vel absolutione, qua credit quis sibi per Christum remissa pec- cata; anathema sit.
Canon V.
If any shall say, that that contrition which is pro« cured by examination, recollection, and detestation of sins, by which a man recals to mind his years in the bitterness of his soul, by weighing the grievous- ness, multitude, and vileness of his sins, the loss of eternal blessedness, and the incurring eternal dam- nation, with the intention of a better life, is not true and useful grief, nor qualifies a man for grace,
Canon Y.
Si quis dixerit, earn contritionem, quae paratur per discus- sionem, collectionem, et detestationem peccatorum, qua quis recogitat annos suos in amaritudine animae suae, ponderando peccatorum suorum gravitatem, multitudinem, fceditatem, amis- sionem eetemae beatitudinis, et aetemae damnationis iacuxttum, cum proposita melioxis vitae, non esse verum, et utilem jdoloremjt
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but makes him a hypocrite, and a greater Binner ; lastly, that that grief is forced, and not free and voluntary ; let him be accursed.
nee praeparare ad gratiam, sed facere hominem hypocritam, et magis peccatorem ; demum, ilium esse dolorem coactuin, et non liberum, ac voluntarium ; anathema sit.
Canon VI.
If any shall deny, that sacramental confession wasr instituted and is necessary for salvation by divine right, or shall say that the custom of confessing secretly to the priest alone, which the Catholic church has always observed from the beginning, and continues to observe, is foreign to the institution and command of Christ, and is of human invention ; let him be accursed.
Canon VI.
Si quis negayerit, confessionem sacramentalem vel institntam, vel ad salutem neeessariam esse jnre divino ; aut dixerit, modum secrete confitendi soli sacerdoti, quem Ecclesia Catholica ab initio semper observavit, et observat, alienum esse ab institutione, e% mandate Christi, et inyentum esse humanum ; anathema sit.
Canon VII.
If any shall say, that in order to the remission of sins in the sacrament of repentance, it is not, of divine authority, necessary to confess all and each of the deadly sins, which may be re-called to memory
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bj due and deliberate meditation, even secret ones, and those which are contrary to the two last com- mandments of the decalogue, and also the circum- stances which affect the nature of the sin, Imt that such confession is only useful for the instruction and consolation of the penitent, and only observed of old time for the imposition of canonical satisfaction, or shall say, that they who study to confess all their sins, are unwilling to leave any thing to be pardoned by divine mercy ; or lastly, that it is not lawful to confess venial sins ; let him be accursed.
Canon VII.
Si quis dixerit, in sacramento poenitentiae ad remissionem pec- catorum necessarium non esse jure divino coniiteri omnia, at singula peccata mortalia, quorum memoria cum debita et dili- genti prsemeditatione habeatur, etdam occulta, et quae sunt contra duo ultima Decalogi praecepta, et circumstantias, quae peccati speciem mutant, sed eam confessionem tantum esse utilem ad erudiendum, et consolandum poenitentem, et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit, eos, qui omnia peccata confiteri student, nihil relinquere velle divinae misericordiae ignoscendum ; aut demum, non licere confiteri peccata venialia ; anathema sit.
Canon VIII.
If any shall say, that the confession of aU sins, such as the Church observes, is impossible, and that
Canon VIII.
Si quis dixerit, confessionem omnium peccatorum, qualem Ecclesia servat, esse impossibilem et traditionem humanam, a piis
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it is a human tradition which ought to be set aside by pious persons ; or that all and each of both sexes are not bound to it, according to the coHStitotion of the great Lateran C!ouncil, once a-jear; and there* fore that the people of Christ should be persuaded not to confess in Lent ; let him be accursed;
abolendam ; aut ad earn non teneri omues, et singulos utriusque sexiis Christi fideles, juxta magni Concilii Lateranensis constitu- tionem, semel in anno ; et ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimse ; anathema sit.
Canon IX.
If any shall say, that the sacramental absolution of a priest is not a judicial act, but a mere ministra- tion of declaring and pronouncing that the peni- tent's sins are forgiven, provided only he believes that he is absolved; or that the priest does not absolve seriously, but in joke ; or, that the confes- sion of the penitent is not necessary, in order that the priest may absolve him; let him be ac- cursed.
Canon IX. Si quis dixerit, absolutionem sacramentalem sacerdotis non esse actum judicialem, sed nudum ministerium pronunciandi, et decla- randi remissa esse peccata confitenti ; modo tantum credat, se esse absolutum ; aut sacerdos non serio, sed joco absolvat ; aut dixerit, non requirl confessionem poenitentis, ut sacecdos ipsum absolvere poseit i anathema sit. <«-
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Canon X-
If any «hall say, that priests, who are in mortal «iD, have not the power of binding and loosing, or that priests are not the only ministers of absolution ; but that that saying of Christ, " Whatsoever ye shall bind on earth shall be bound in heaven, fitnd whatsoever ye shall loose on earth shall be loosed in heaven ;" and " Whosesoever sins ye remit they are remitted unto them, and whosesoever sins ye retain they are retained ;" was addressed to aU and each of the faithful, so that by the power of these words any person whatever may absolve sins, public ones, only by rebuke, if the offender shall acquiesce ; and private ones by voluntary confession ; let him be accursed.
Canon X. Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potes- tatem ligandi et solvendi non habere ; aut, non solos sacerdotes esse ministros absolutionis, sed omnibus et singulis Christi fideli- bus esse dictum : " Quascumque alligayeritis super terram, erun^ ligata et in coelo ; et qusecumque solveritis super terram, erunt soluta et in coelo." Et, " Quorum remiseritis peccata, remittuntur eis ; et, quorum retinueritis, retenta sunt :" quorum verborum virtute quilibet absolvere possit peccata, publica quidem per cor- reptionem dumtaxat, si correptus acquieverit ; secreta vero per ^pontaneam confessionem ; anathema sit.
Canon XI. If any shall say, that bishops have not the right of reserving cases for themselves, except as regards
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outward polity, and that, therefore, the reservation of cases does not hinder the priests from truly ab^ solving from reserved offences; let him be ac-> tjursed.
Canon XI. Si quis dixerit, episcopos non habere jus reservandi sibi casus, nisi quoad externam politiam, atque ideo casuum reservationem non prohibere, quo minus sacerdos a reservatis vera absolvat ; anathema sit.
Canon XII.
If any shall say that the whole penalty is always remitted by God, together with the fault, and that the only satisfaction of penitents is that faith whereby they embrace that Christ has made satis- iaction for them ; let him be accursed.
Canon XII. Si quis dixerit, totam poenam simul cum culpa remitti semper a Deo, satisfactionemque poenitentium non esse aliam, quam fidem, qua apprehendunt, Christum pro eis satisfecisse ; ana- thema sit.
Canon XIIL
If any shall say, that, as regards temporal punish- IDQent, men can by no means, through the merits of Christ, make satisfaction for sins, by the patient
Canon XIII. Si quis dixerit, pro peccatis, quoad poenam temporalem, mi- nime Deo per Christi merita sadsfieri pcenis, ab eo inflictis, et
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endmaiioe of punishments inflicted by Him, or en^* joined by the priest, or volmitarilj midertaken, such as fastings, prayers, alms, and other works of piety, and that so a new life alone is the best re* pentance ; let him be accursed.
patienter toleratis, vel a sacerdote injunctis, sed neque sponte susceptis, ut jejuniis, orationibus, eleemosynis, vel aliis etiam pietatis operibus ; atque ideo optimam poenitentiam esse tantmn novam vitam ; anathema sit.
Canon XIV.
If any shall say, that the satisfaction, by which the penitents ^redeem their sins through Jesus Christ, are not parts of the worship of God, but human tradi- tions, tending to obscure the doctrine of grace, and the true worship of God, and the benefit of Christ's death ; let him be accursed.
Canon XIV. Si quis dixerit, 8atis£u;tiones, quibus pcenitentes per Christum Jesum peccata redimunt, non esse cultus Dei, sed tradidones hominum, doctrinam de gratia, et verum Dei cultum, atque bene- ficium mortis Christi obscurantes ; anathema sit.
Canon XV.
If any shall say, that the keys of the Church were only given to loose and not also to bind, and that therefore, the priests when they impose penalties
Canon XV. Si quis dixerit, Claves Ecclesiae esse datas tantum ad solven- dnm, non etiam ad ligandum ; et propterea sacerdotes, dum im-
7
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upon those who make confession, are acting contrary to the end of the keys, and contrary to the institu- tion of Christ, and that it is a fiction to say that, when eternal punishment has been removed by the power of the keys, there remains for the most part some temporal punishment to be discharged; let him be accursed.
ponunt posnas confitentibus, agere contra finem clavium, et contra institutionem Christi, et Actionem esse, quod virtute clavium sublata poena aetema, poena temporalis plerumque exsolvenda remaneat ; anathema sit.
OP THE SACRAMENT OF EXTREME UNCTION.
Canon I.
If any shall say, that extreme unction is not truly or properly a sacrament instituted by our Lord Christ ; and declared by the blessed Apostle James ; but only a rite received from the Fathers, or a human invention ; let him be accursed.
Canon I.
Si quis dixerit, extremam unctionem non esse vere et proprle sacramentum, a Christo Domino nostro institutum, et a beato Jacobo Apostolo promulgatum ; sed ritum tantum acceptum a Patribtts, aut figm^ntum humanum ; anathema sit.
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Canon II.
If any shall say, that the holy anointing of the sick does not confer grace, nor remit sins, nor relieve the sick, but that it has ceased, as if it were formerly only the grace of healing ; let him be accursed.
Canon II. Si quis dixerit, sacram infirmorum unctionem non conferre gratiam, nee remittere peccata, nee alleviare infirmos ; sed jam eessasse, quasi olim tantum fuerit gratia eurationum ; anathema sit.
Canon III.
If any shall say, that the rite and usage of extreme unction, which the holy Roman Church observes, is contrary to the sentence of the blessed Apostle James, and therefore should be changed, and may be despised by Christians without sin ; let him be accursed.
Canon III.
Si quis dixerit, extremae unctionis ritum, et usum, quern obser-* vat saneta Romana Eeclesia, repugnare sententiae beati Jacobi apostoli, ideoque eum mutandum, posseque a Christianis absque peceato contemni ; anathema sit.
Canon IV.
If any shall say, that the presbyters of the Church, whom St. James directs to be called for the anoint- ing of the sick, are not priests ordained by the
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bishops, but elders in age, in any community ; and that, therefore, the priest is not the only proper minister of extreme unction ; let him be accursed.
Canon IV.
Si quis dixerit, presbyteros Ecclesiae, quos beatus Jacobus ad- dncendos esse ad infirmum inungendum hortatur, non esse sacer- dotes ab episcopo ordinatos, sed setate seniores in quavis communitate ; ob idque proprium extremse unctionis ministrum non esse solum sacerdotem; anathema sit. — Cone, xiv, 815 — 826.
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SESSION XXI., A.D. 1562.
Doctrine of Communion under both kinds, and THAT OF Children.
Chapter I. — That the Laity^ and the Clergy who are not celebratingy are not bound by Divine Right h Communion under both kinds.
The holy Synod, taught by the Holy Spirit, which is the Spirit of wisdom and understanding, the Spirit of counsel and piety, and following the judgment and custom of the Church itself, declares and teaches that the laity, and the clergy who do not celebrate, are not bound by any divine command to receive the sacrament of the Eucharist under both kinds. Nor can it by any means be doubted with a sound faith, but that the communion of either kind is sufficient
Caput I. — Laicosy et Clericoif non conficientes, non astringi Jure Divino ad Communionem sub utraque specie,
Itaque sancta ipsa Synodus, a Spiritu Sancto, qui spiritus est sapientiae, ct intellectus, spiritus consilii, et pietatil, edocta, atque ipsius Ecclesiae judicium, et consuetudinem secuta, declarat, ac docet, nullo divino praecepto laicos, et clericos, non conficientes, obligari ad Xucharistiae Sacramentum sub utraque specie sumen- dum, neque ullo pacto salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat ; nam etsi Christus Do-
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for their salvation. For although the Lord Christ at His last Supper, instituted and delivered to his apostles this venerable sacrament in the species of bread and wine, yet that institution and delivery do not aim at this, that all the faithful of Christ be bound by the Lord's decree to receive both kinds ; nor is it rightly inferred from his discourse, in the sixth chapter of St. John, that communion in both kinds was instituted by the Lord, however it may be understood according to the various interpretations of the holy fathers and doctors. For He who said, " Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you ;" said also, " If any man eat of this bread, he shall live for ever." And He who said, " He that eateth my flesh and drinketh my blood, hath everlasting life ;" said also, " The bread which I will give is my flesh for the life of the world." Lastly, He who said, " He that
minus in ultima ccena venerabile hoc sacramentum in panis et vini speciebus instituit, et Apostolis tradidit; non tamen ilia institutio et traditlo eo tendunt, ut omnes Christi fideles statuto Domini ad utramque speciem accipiendam astringantur, sed neque ex sermone illo, apud Joannem sexto, recte colligitur, utriusque speciei communionem a Domino prasceptam esse, ut- cumque juxta varias sanctorum Patrum et doctorum interpreta- tiones intelligatur : namque qui dixit, '* Nisi manducaveritis camem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis :" dixit quoque, ** Si quis manducaverit ex hoc pane, vivet in aetemum." Et qui dixit, " Qui manducat meam camem, et bibit meura sanguinem, habet vitam aetemam :" dixit etiam, *' Panis, quern ego dabo, caro mea est pro mundi lata."
u 2
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eateth my flesh and drinketh my blood, dwelleth in me and I in him ;" said nevertheless, " He that eateth of this bread shall live for ever."
£t denique qui dixit, *' Qui manducat meam camem, et bibit meiim sanguinem, in me manet, et ego in illo :*' dixit nihilomi- nus, ** Qui manducat bunc panem, vivet in seternum."
Chapter II. — The Powei^ of the Church in the Ad- ?nintstration of the Eucharist.
It declares, moreover, that the Church has always had the power, saving the substance of the sacra- ments, to appoint and alter in the administration of them, those things which, according to the difference of circumstances, of time, and of place, she might judge expedient for the advantage of the receivers, or the veneration of the sacraments themselves. Which also the Apostle seemed, not obscurely, to intimate, when he said, " Let a man so account of us, as of the ministers of Christ, and stewards of
Caput IT. — Ecclesice Potestas circa Dispensationem Sacramenti Eucharistice,
Frseterea declarat, banc potestatem perpetuo in Ecclesia fuisse, ut in sacramentorum dispensatione, salva illorum substantia, ea statueret, vel mutaret, quae suscipientinm utilitati, seu ipsorum sacramentorum venerationi, pro rerum, temporum, et locorum varietate, magis expedire judicaret. Id autem Apostolus non obscure visus est innuisse, cum ait : '* Sic nos existimet bomo» ut ministros Cbristi, et dispensatores mysteriorum Dei f atque
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the mysteries of God ;" and it is plain that he him- self used this power, as well in other matters, as in this very sacrament, when, after appointing certain things concerning its use, he said, " The rest will I set in order, when I come." Wherefore the holy Mother Church, recognizing this power in the ad- ministration of the sacraments, although the use of both kinds was not uncommon from the beginning of the Christian religion, yet in process of time that custom being very extensively altered, and she being moved with grave and just reasons, has approved this custom of communicating under one kind, and has appointed it to be accounted as a law, which it is not lawful to blame, or to alter according to choice, without the authority of the Church itself.
ipsum quidem hac potestate usum esse satis constat, cum in multis aliis, turn in hoc ipso sacramento, cum, ordinatis nonnullis circa ejus usum, " Cetera,*' inquit, "cum venero, disponam.*' Quare agnoscens sancta mater Ecclesia banc suam in administratione sacramentorum auctoritatem, licet ab initio Christianse religionia non infrequens utriusque speciei usus fuisset : tamen progressu temporis, latissime jam mutata ilia consuetudine, gravibus et justis causis adducta, banc consuetudinem sub altera specie com- municandi approbavit, et pro lege habendam decrevit : quam reprobare, aut sine ipsius Ecclesiae auctoritate pro libito mutare, non licet.
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Chapter HI. — That whole and entire Christ, and a true Sacramenty is received under eitiier species.
It declares, moreover, that although our Re- deemer, as was said before, at His last Supper in- stituted this sacrament, and delivered it to the apostles in two kinds, yet it is to be confessed that even under one kind only, whole and entire Christ, and a true sacrament, is received ; and that there- fore, as concerns the profit of it, they who receive one kind only are not defrauded of any grace which is necessary to salvation.
CoptiX III. — Toimm ei miegrum Christunh oc verum Sacramen- turn sub qtuiUbet specie sumL
Insuper declarat, quamvis Redemptor noster, ut antea dictum est, in suprema ilia coena hoc sacramentom in duabus speciebus instituerit, et apostolis tradideiit ; tamen fatendum esse, etiam sub altera tantum specie totum atque integrum Christum, ve- rumque sacramentum sumi. Ac propterea, quod ad fructum attinet, nulla gratia, necessaria ad salutem, eos defraudari, qui unam speciem solam accipiunt.
Chapter IV. — That little Children are not obliged to Sacramental Communion.
Lastly, the same holy Synod teaches that little children, who are void of the use of reason, are under
Caput IV. — Parvulos non obligari ad Commamonem Sacra- mentalem. Benique eadem sancta Synodus docet, parvulos, usu rationis
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no necessity to receive the sacramental communion of the Eucharist ; since haying been regenerated and incorporated in Christ by the washing of baptism, they cannot at that age lose the grace of the sons of God which they have received : nevertheless, an- tiquity is not therefore to be condemned, if at any time it has observed that custom in certain places : for as the most holy Fathers had, by reason of their time, probable cause for what they did, so certainly it is to be believed, without dispute, that they did it not through any necessity of salvation.
carentes, nulla obligari necessitate ad sacramentalem Eucharistise Gommunionem : siquidem per baptismi lavacrum regenerati, et Christo incorporati, adeptam jam filioram Dei gratiam in ilia aetate amittere non possunt. Neque ideo tamen damnanda est antiqnitasy si eum morem in quibusdam locis aliquando servavit. Ut enim sanctissimi illi Patres sui facti probabilem causam pro illius temporis ratione habuerunt; ita certe, eos nulla salutis necessitate id fecisse, sine controversia credendum est.
Of Communion under both kinds, and that op Children.
Canon I.
If any shall say, that by the command of God, or necessity of salvation, all and each of Christ's faith- Canon I. Si quis dixerit, ex Dei prsecepto, vel necessitate salutis, omnea
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fill people ought to receive both species of the most holy sacrament of the Eucharist; let him be ac- cursed.
et singulos Cbristi fideles utramque speciem sanctissinii Eucha- ristiae sacramenti sumere debere ; anathema sit.
Canon II.
If any shall say, that the holy Catholic church was not led by just causes and reasons to communicate the laity, and also the clergy who do not celebrate the service, under the kind of bread only, or that it has erred in that ; let him be accursed.
Canon II. Si quis dixerit, sanctam Ecdesiam Catholicam non justis causis et rationibus adductam fuisse, ut laicos, atque etiam clericos, non confidentes, sub panis tantummodo specie communicaret, aut in eo errasse ; anathema sit.
Canon III.
If any shall deny, that whole and entire Christ, the source and author of all graces, is received under the one kind of bread, because, as some falsely assert, He is not received according to Christ's own institu- tion in both kinds ; let him be accursed.
Canon III. Si quis negaverit, totum et integrum Christum, omnium gra- tiarum fontem et auctorem, sub una panis specie sumi, quia, ut quidam falso asserunt, non secundum ipsius Christi institutionem sub utraque specie sumatur ; anathema sit.
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Canon IV.
If any shall say, that the communion of the Eu- charist is necessary for children before they arrive at years of discretion ; let him be accursed.
Canon IV.
Si quis dixerit, parvulis, antequam ad annos discretionis per- venerint, necessariam esse Euchazistis communionem ; anathema sit. — Cone. xiv. 846—847.
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SESSION XXII., A.D. 1562.
Doctrine of the Sacrifice of the Mass.
Chapter I. — {Of the Institution of the holy Sacrifice of the Mass.)
Since, as the apostle Paul witnesseth, under the former testament, there was no perfection, by reason of the weakness of the Levitical priesthood, it was necessary, according to the ordinance of God the Father of mercies, that another priest should arise after the order of Melchisedec, even our Lord Jesus Christ, who might be able to consummate and bring to perfection all, as many soever as should be sanc- tified. He, therefore, our Lord and God, although He was about to offer Himself, once for all, upon the altar of the cross, by the intervention of death, that there He might work eternal redemption ; yet,
Caput I. Quoniam sub priori Testamento, teste Apostolo Paulo, prop- ter Levitici sacerdotii imbecillitatem, consummatio non erat; oportuit, Deo Patre misericordiarum ita ordinante, sacerdotem alium secundum ordinem Melchisedech surgere, Dominum nos- trum Jesum Christum, qui posset omnes, quotquot sanctificandi essent, consummare, et ad perfectum adducere. Is igitur Deus, et Dominus noster, etsi semel se ipsum in ara Crucis, morte in- tercedente, Deo Patri oblaturus erat, ut aetemam illic redemption
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because His priesthood was not to be extinguished by death, in His last supper, the night in which He was betrayed, that He might leave to His beloved spouse the Church, a visible sacrifice according to the exigencies of man's nature, by which that bloody one, once for all, performed on the cross, might be represented, and the memory of it remain even to the end of the world, and its saving virtue be applied for the remission of those sins .which are daily com- mitted by us ; declaring Himself to be ordained a priest for ever after the order of Melchisedec, offered to God the Father, His body and His blood, under the species of bread and wine : and under the sym- bols of the same things, delivered them to the apostles, whom He then appointed priests of the New Testament, that they might receive them ; and in these words, " Do this in remembrance of me,** he charged them and their successors in the priest-
nem operaretur: quia tamen per mortem sacerdotium ejus exdnguendum non erat ; in ccena novissima, qua nocte tradebatur, ut dilectae suae sponss Ecclesiae visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud, semel in cruce peragendum, reprsesentaretur, ejusquB memoria in finem usque sasculi permaneret, atque illius salutaris virtus in remissionem eorum, quse a nobis quotidie committuntur, peccatorum applica- retur ; sacerdotem secundum ordinem Melchisedech se in setemum constitutum declarans, corpus, et sanguinem suum sub speciebus panis et vini Deo Patri obtulit ; ac sub earumdem rerum s3'^mbo- lis, apostolis, quos tunc Novi Testamenti sacerdotes constituebat, ut sumerent, tradidit ; et eisdem, eorumque in sacerdotio succes- soribus, ut offerrent, prsecepit per baec verba, " Hoc facite in
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hood : that they should offer them as the Ca- tholic Church has always understood and taught. For, after the celebration of the old pasi^over, which the multitude of the children of Israel sacrificed in memory of the departure from Egypt, He instituted a new passover, even Himself to be sacrificed by the Church, through the priests under visible signs, in memory of His departure from this world unto the Father, when, by the shedding of His blood. He redeemed us, and snatched us from the power of darkness, and translated us into His kingdom. And this indeed is that pure offering which cannot be stained by any unworthiness or wickedness of the offerers : which the Lord by Malachi foretold should be offered clean in every place, to His name, which should be great among the Gentiles : and to which the Apostle Paul not obscurely alludes when, writing to the Corinthians, he says, that " they who are pol-
meam commemorationem :" uti semper Catholica Ecclesia intel- lexit^ et dociiit. Nam celebrato veteri pascba, quod in memoriam exitus de iEgypto multitudo filiorum Israel immolabat, novum instituit pascha, se ipsum ab Ecclesia per sacerdotes sub signis visibilibus immolandum in memoriam transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis efFusionem nos redemit, atque eripuit de potestate tenebrarum,' et in regnum suum trans- tulit. Et haec quidem ilia munda oblatio est, quae nulla indig- nitate, aut malitia ofFerentium inquinari potest : quam Dominus per Malachiam nomini suo, quod magnum fiiturum esset in gen- tibus, in omni loco mundam offerendam prsedixit : et quam non obscure innuit Apostolus Paulus, Corinthiis scribens, cum dicit, * Non posse eos, qui participatione mensae daemoniorum polluti
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luted by being partakers of the table of devils, can- not be partakers of the Lord's table f in each place by the word ttiAle meaning altar. This, lastly, is that which, during the time of nature and of the law, was prefigured by the various kinds*of sacrifices ; as that which embraces all the good things signified by it, as being the consummation and perfection of them all.
sint, mensae Domini participes fieri :" per mensam altare utrobi- que intelligens. Haec denique iUa est, quae pervarias sacrificiorum, naturas et legis tempore, similitudines figurabatar ; utpote quae bona omnia, per ilia significata, velut illorum omnium congum- matio, et perfectio complectitur.
Chapter II. — (The Sdcrifice of the Mass is propitiatory as well for the living as for the dead.)
And, since in the divine sacrifice, which is per* formed in the mass, that same Christ is contained and offered in an unbloody manner, who, on the altar of the cross offered Himself with blood once for all ; the holy Synod teaches, that that sacrifice is, and becomes of itself truly propitiatory, so that if, with a true heart and right faith, with fear and reve-
Caput II. £t quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christua contiuetur, et incruente immolatur, qui in ara cnicis semel se ipaum cmente obtulit ; docet sancta Synodns, aacrificiam iatud yere propitiatorium eaae, per ipaumque fieri, ut, si cum vero corde et recta fide, cum metu et reverentia, con-
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rence we approach to Crod, contrite and penitent, we may obtain mercy and find grace to help in time of need. The Lord, forsooth, being appeased by the offering of this, and granting grace and the gift of repentance, remits crimes and sins, even great ones ; for it is one and the same host, the same person now offering by the ministry of the priests, who then oflfered Himself upon the cross, only in a different manner of offering ; and by this unbloody sacrifice the fruits of that bloody one are abundantly received; only, far be it that any dishonour should be done to that by this. Wherefore, according to the tradition of the apostles, offering is duly made, not only for the sins, pains, satisfactions, and other necessities of the faithful who are alive, but also for the dead in Christ, who are not yet wholly cleansed.
triti ac pcenitentes ad Deum accedamus, misericordiam conse- quamiir, et gradam inveniamus in auxilio opportuno. Hujus quippe oblatione placatos Dominiis, gradam, et donum pceniten- dse concedens, eiimiiia, et peccata, etiam ingenda, dimittlt. Una enim eademqne est hostia, idemque nunc offerens saoerdotum ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi radone diversa : cujos quidem obladonis croentae, inquam, frac- tus per banc incruentam ubeirime percipiuntor ; tantum abest, ut flli per banc quovis modo derogetur. Quare non solum pro fide- lium viyorum peccads, pcenis, sadsfiicdonibus, et aliis necessita- dbus, sed et pro defuneds in Cbristo, nondum ad plenum purgads, rite, jnxta apostolorum tradidonem, offertur.
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Chapter III. — {Of Masses in Hmwur of the Saints.)
And although the Church has been wont some- times to offer masses in honour and memory of the saints, yet she does not teach that sacrifice is to be offered to them, but to God alone, who has crowned them: and, therefore, the priest does not say, I offer sacrifice to thee, Peter or Paul; but giving thanks to God for their victories, he implores their patronage, that they whom we remember upon earth may deign to intercede for us in heaven.
Caput III. Et quamvis in honorem et memoriam sanctorum nonnullas interdum missas Ecclesia celebrare consueverit ; non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit. Unde nee sacerdos dicere solet, Offero tibi sacrificium, Petre, vel Paule ; sed Deo de iUonim victoziis gratias agens, eorum patrocinia im- plorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terns.
Chapter IV. — {Of the Canon of the Mass.)
And since it is fitting that holy things should be holily administered, and this sacrifice is the most holy of all ; the Catholic Church, to the end that it might be worthily and reverently offered and received.
Caput IV. Et cum sancta sancte administrari conveniat, sitque hoc omnium sanctissimum sacrificium ; Ecclesia Catholica, utdigne, reverenter- que offerretur, ac perciperetur, sacrum canonem multis ante saeculis
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appointed, many ages ago, the sacred canopy SQtpmre £rom all error that nothing is contained Iq, . it whi^h does not, to the greatest degree, savour of hc^ness and piety, and raise the minds of the offerers to God: for it is composed both of the very words of the Lord, and the traditions of the apostles, and the pious appointments of holy Pontiffs.
instituit, ita omni errore purum, ut nihil in eo contineator, quod non maxime sanctitatem, ac pietatem quandam redoleat, inentes- qae o£ferentium in Deum erigat. Is enim constat cum ex ipsis Domini verbis, turn ex apostolorum traditionibus, ac sanctorum quoque Pontificum piis institutionibus.
Chapter V: — {Of the Ceremonies and Rites of the
Mass.)
And since the nature of man is such that it may not be sustained to the meditation of divine things without exterior helps, on this account, holy mother Church instituted certain rites, as, for instance, that in the mass, some things should be pronounced in a low voice, and some in a louder. She set forth also ceremonies from apostolic tradition and discipline, as
Caput V. Cumque natura hominum ea sit, ut non facile queat sine admi- niculis exterioribus ad rerum divinarum meditationera sustoUi ; propterea pia mater Ecclesia ritus quosdam, ut scilicet quaedam summissa voce, alia vero elatiore, in missa pronunciarentur, in- stituit. Caerimonias item adhibuit, ut mysticas benedictiones^ lumina, thymiamata, vestes, aliaque id genus multa ex apostolica.
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•mystical benedictions, lights, incense, vestments, and many other things of that kind, by which both the majesty of so great a sacrifice might be approved, and that by means of these visible signs of religion and piety, the minds of the faithAil might be excited to the contemplation of the highest matters which are hidden in this sacrifice.
disciplina, et traditione, quo et majestas tanti sacrificii commen- daretur, et mentes fidelium per haec visibilia religionis, et pietatis signs, ad rerum altissimarum, quas in hoc sacrificio latent, con- templationem excitareiitur.
Chapter VI. — {Cf the Mass, in which the Priest alone communicates.)
The holy Synod could indeed wish, that in all masses the faithful, who are present, should com- municate not only in spiritual affection, but also in sacramental receiving of the eucharist, in order that they might more abundantly profit by this most holy sacrifice : but if this may not always be, she does not therefore condemn those masses in which the priest alone sacramentaJly commimicates, as if they wer^
Caput VI. Optaret quidem sacrosancta Synodus, ut in singulis missis fideles adstantes non solum spiritual! affectu, sed sacramentali Bncharistiae perceptione communicarent, quo ad eos sanctissimi hnJQS sacrificii fructus uberior proveniret : nee tamen, si id non sejnper fiat, propterea missas illas, in quibus solus sacerdos sa-* ^ramentaliter communicat, ut privatas et illicitas damnat, se4
X
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private and unlawful ; but approves and commeads them. For those masses also ought to be account^ common, partly, because in them the people spirit tually communicate, and partly because they are celebrated by the public minister of the Church, not for himself only, but for all the faithful who belong: to the body of Christ.
probat, atque adeo commendat. Siquidem iUse quoqne mis'sa? yere communes censeri debent, partim, quod in eis populus spi- ritualiter communicet, partim vero, quod a publico Ecclesiae ministro, non pro se tantum, sed pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrentnr.
Chapter VII. — {Of miMng Water with the Wine which is to be offered in the Cup.)
Furthermore, the holy Synod admonishes, that the priests are commanded by the Church, to mix water with the wine which is to be offered in the cup, both because it is believed that Christ did so, and also because from His side water came out with the blood, which sacrament is had in remembrance by this mixture ; and, as the people are called
Capit VII.
Monet deinde sancta Synodus, pra^ceptum esse ab Ecc^esifti
saeeidotlbus, ut aquam vino in caliee offerendo miscefenti .teijiri
quod Christum Dominum ita fecisse orsdMui:, fetim. etiam^q|«aiie^
latere ejus aqua simul cum sanguine exierit,^ quod ^Mramontunfr
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trftters in the Revelation of St. John, the union of the feithful people themselves with Christ their head is thus represented.
hac niixtione recolitur : et cum aquae in Apocalypsi beati Joan- nis populi dicantur, ipsius populi fidelis cum capite Cbristo unio repraesentatur.
Chapter VIIL — {The Mass may not be celebraied in the common tongtie. Let ike Mysteries (^ it bfi ea^ plained to the people,)
Although the mass coi^tains much instruction for the faithful people, yet it did not seem good to the Fathers that it should be every where celebrated in the common tongue. Wherelbre, retaining every- where the ancient rite of each Church which has been approved by the holy Roman Church, the mother and mistress of all Churches, lest the sheep of Christ hunger, and His little ones ask bread, and there be none to break it for them, the holy Synod commands pastors and all persons having cure of souls, that they frequently, between the celebration
Caput VIII. Etsi missa magnam contineat populi fidelis eruditionem ; non tamen expedire visum est Patribus, ut vulgari passim Hngua celebraretur. Quamobrero, retento ubique cujusque EcclesisB antiquo, et a sancta Romana Eccl^sia, omnium Ecdesiarum laatT^ et magistra, probato titu, ne oves Christi emidant, neve porriili panem petant, et non sit qui frangat eis ; mandat santM Synodus pastoribus, et singulis curam animarum gerentibns, ut fr^qumter inter miBsamm celebrationem, vel per se, vel per alios,
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of masses, either by themselves or others, explain something of those things which are read in the mass ; and, among others, declare somewhat of the mystery of this most holy sacrifice, especially on Lord's Days and Festivals.
ex lis, quae in missa leguntur, aliquid exponant ; atque inter cetera sanctissimi hujus sacrificii mysterium aliquod declarent, 4iebus praesertim Dominicist et festis.
Chapter IX. — {A Preface to thsfoUowing Canons.)
But, because, now-a-days, many errors are dissemi- nated and many things taught and disputed by many persons against this ancient faith, which is founded on the Holy Gospels, the traditions of the Apostles, and of the holy Fathers, the holy Synod, after many and grave debates maturely held upon these points, has determined, with the unanimous consent of all the Fathers, to condemn and cast X)ut of the Church, by the following Canons, whatsoever opposes t is most pure faith and holy teaching.
Caput IX. Quia vero adversus veterem banc in sacrosancto evangelio, Apostolorum traditionibus, sanctorumque patrum doctrina fun- datam fidem, boo tempore multi disseminati sunt errores, multaque ^ multis docentur, et disputantur ; sacrosancta Sy nodus, post mul« ^os, gravesque bis de rebus mature babitos tractatus* uuanimi Patrum omnium <:onsensu, quse buic purissimae fidei^ sacrseqne doctrinae adversantur, damnare, et a sancta Ecclesia eliminare, per subjectos bos canones constituit.
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Of the Sacrifice of the Mass.
Canon I.
If any shall say, that in the mass there is not offered to God a true and proper sacrifice, or that what is offered is nothing else than that Christ is given to us to eat ; let him be accursed.
Canon I. Si quis dixerit, in missa non offerri Deo verum et proprium sacrificium ; aut quod ofFerri non sit aliud, quam nobis Christum ad manducandum dan ; anathema sit.
Canon II. If any shall say, that in these words, ** Do this in remembrance of me,** Christ did not appoint the apostles to be priests; or did not ordain that they and other priests should offer His body and blood ; let him be accursed.
Canon II. Si quis dixerit iUis verbis, *' Hoc facite in meam commemora- tionem," Christum non instituisse apostolos sacerdotes ; aut non ordinasse, ut ipsi, aliique sacerdotes offerrent corpus et sangui- nem sunm ; anathema sit.
Canon III.
If any shall say, that the sacrifice of the mass is only one of praise and thanksgiving, or a bare £om-. memoration of the sacrifice which was made upon the
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cross, but not propitiatory ; or, that it only profits him who receives it; and ought not to be offi^ed for the living and the dead, for sins, pains, satisfigtctions, and other necessities ; let him be accursed.
Canon III. Si quia dixerit, missae sacrificiuin tantum esse laudis, et gra- tiftrum actionis, aat nudam commemorationem sacrificii, in cruce peracti, non autem propitiatarium ; vel soli piodesse sumenti; neque pro vivis, et defunctis, pro peccatis, pG&nis, satisfacdonibuSf et aliis necessitatibus offerri debere ; anathema sit.
Canon IV.
If any shall say, that by the sacrifice of the mass, blasphemy is offered to the most holy sacrifice of Christ, accomplished on the cross, or that that is dis- honoured by tills ; let him be accursed.
Canon IV. Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacri- ficio, in cruce peracto, per missas sactificium, aut illi per hoc derogari ; anathema sit.
Canon V.
If any shall say, that to celebrate masses in honour
of saints, and to obtain their intercession with Gk>d,
as the Church intends, is an imposture ; let him be
accursed.
Canon Y. Si quis dixerit, imposturam esse, missas eelebrare in honorem da^ctorum, et pro illorum intercessione apud Beum obtinenda, sicut Bcclesia intendit ; anat&ema sit.
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TRENT. — MASS. 3U
Canon VL
If any shall say, that the Canon of the Mass con- tains errors, and ought therefore to be done away ; let him be accursed.
Canon VI.
Si quis dixerit, canonem missse errores continere, ideoque abrogandum esse ; anathema sit.
Canon VII.
If any shall say, that the ceremonies, vestments, and outward circumstances, which the Catholic Church uses in the celebration of masses, are provo- catives of impiety, rather than means of piety; let him be accursed.
Cnnon VII.
Si quis dixerit, cserimonias, yestes, et externa signa, quibus in missarum celebratione "Eoclesia Catbolica utitur, irritabula imple- latis esse magis, quam officia pietatis ; anathema sit
Canon VIII.
If any shall say, that the masses in which the priest alone receives sacramental communion are unlawful, and therefore to be done away ; let him be aoeursed*
Canonyilh
Si quis dixerit, missas, in quibus solus sacerdos sacramentaliter communicat, illicitas esse, ideoque abrogandas ; anathema sit.
Canon IX.
If any shall say that the rite of the Roman Church, in which part of the canon, and the words
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312 TRENT. ^BIASS.
of consecration, are set forth in a low voice, is to be condemned, or that mass ought only to be celebrated in the conunon tongue, or that water should not be mixed with the wine which is to be offered in the cup, because it is contrary to the institution of Christ ; let him be accursed.
Canon IX. Si quia dixerit, Eoclesiae Romanae ritam, quo summissa voce para canonis, et verba consecratioiiis proferontur, damnandam esse; ant lingua tantum vulgari missain celebrari debere; aut aquam non miscendam esse Tino in calioe offerendo, eo qnod sit contra Christi institutionem ; anathema sit. — Cone. xiv. 852—856.
Decree.
(On the Petition for conceding the Cup.)
Moreover, since the same holy Synod, in the for- mer Sjmod, reserved to another time two articles or propositions, which were not then discussed (namely, whether the reasons whereby the holy Gatholic Church was led to conmiunicate the laity atid even the non-officiating priests, under the one kind of bread, are to be so retained, that, on no account, the use of the cup may be granted to any : and whether,
Decretum.
Insuper, cum eadem sacrosancta Synodus superiori sessione duos articulos, alias propositos, et turn nondum discussos, vide- licet : an rationes, quibus sancta Catholica Ecdesia adducta fuit ut communicaret laicos, atque etiam non celebrantes sacerdotes, sub una panis specie, ita sint retinendas, ut nulla ratione calicis
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if for any fair reasons agreeable to Christian charity, the use of the cup seem fit to be granted to any per- son, or nation, or kingdom, it should be granted on any conditions, and what those conditions should be), to be examined and defined when occasion should be offered ; now being desirous to consult in tlie best manner, for the safety of those for whom it is sought, it has decreed that the whole matter be referred to our most holy Lord ; as by the present decree it does refer it ; who by his singular prudence may effect that which he shall judge to be useful to the Christian republic, and salutary for them who request the use of the cup.
U8US cuiquam sit permittendus : et, An, si konestis, et Christians charitati consentaneis rationibus concedendus alicui, vel nationi, vd regno calicis usus videatur, sub aliquibus conditionibus con- cedendus sit, et quasnam illse sint, in aliud tempus oblata sibi occasione, examinandos, atque definiendos reservaverit ; nunc eorum, pro quibus petitur, saluti optime consultnm volens, de- crevit, integrum negotium ad sanctissimum Dominum nostanuw esse Yeferendum, prout praesenti decreto refert ; qui pro sua sin-* gulari prudentia id efficiat, quod utile Reip. Christians, et salu'*' tare petentibus usum calicis fore judicaverit. — Cone. xiv. 861.
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SESSION XXIIL, A.D. 1563.
The true and Catholic Doctrine of the Sacra- ment OF Order.
Chapter I. — {Of the Institution of the Priesthood of the New Law.)
Sacrifice and priesthood are so joined together by the ordinance of God, that they existed under every dispensation. Therefore, since, under the New Tes- tament, the Catholic Church has received the holy visible sacrifice of the eucharist by the institution of the Lord ; it is necessary also to confess that there is in it a new visible and external priesthood, into which the old has been transferred. But the Sacred Writings show, and the tradition of the Catholic Church has always taught, that this was instituted by the same Lord, our Saviour ; and that a power was given to
Caput I. Sacrificium, et sacerdotium ita Dei ordinatione conjuncta sunt, ut utrumque in omni lege extiterit. Cum igitur in Novo Testa- mento sanctum eucharistiae sacrificium visibile ex Domini insti- tutione Catholica Ecclesia acceperit ; fkteri etiam oportet, in ea novum esse visibile, et externum sacerdotium, in quod vetus transktum est. Hoc autem ab eodem Domino Salvatore hosttd fnstitutuin esse; atque apostolis, eorumque suecessonbus IftW- cerdotio, potestatem traditam consecrandf, ofl^^ta^, et ministrim^
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the apostles and their successors in the priesthood, of consecrating, offering, and administering His body and blood, and also of remitting and retaining sins.
corpus et sanguinem ejus, necnon et peccata dimittendi, et reti- nendi, sacrse litterae ostendunt, et Catholicae Ecclesiae traditio semper docoit. *
Chapter II. — {Of the Seven Orders,)
But since the ministry of so holy a priesthood is a divine thing, it was right, with a view to its being exercised more worthily and with greater veneration* that in the orderly arrangement of the Church there should be many and diverse orders of ministers, who should, serve the priesthood by virtue of their office, being so distributed, that they who had been marked with the clerical tonsure might ascend from the lesser to the greater ; for the Sacred Writings make open mention not only of priests but also of deacons, and they teach, in the gravest words, what things are chiefly to be attended to in their ordination ; and
Cajmt II.
. Cupa autem divina res sit tarn sancti sacerdotii ministerlum, coQsentaneum fuit, quo dignius, et majori cum veneratione exer« ceri posset, ut in Ecclesiae ordinatissima dispositione plures, et diversi essent ministrorum ordixies, qui sacerdotio ex officio de« f^ryireut; i^ distributi, ut, qui jam dericali tonsura insigniti ^ff^nt, per minores ad majores ascenderent. Nam non solum de a^^r^tibuSf sed et de diaconis, sacrae litterae apertam mentionem ftcU^Bkt ; et qua maxime in illoram ordinatione attendenda sunt,
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316 TRENT.— OKDER«
from the rery beginning of the Church the nameaof the following orders, and the proper offices of ea/oh of them, are known to have been in use» namely* subdeaeon, acolyth, exorcist, reader, and doorkeeper. Not that they are all of equal degree, for the sub- deaconship is referred to the superior orders, by the Fathers and the sacred councils, in which we very frequently read of the inferior orders.
gravissimis verbis docent ; et ab ipso Ecclesise initio sequentium ordinum nomina, atque uniuscujusque eorum propria ministeria, subdiaconi scilicet, acolyti, exorcistae, lectoris, et ostiarii in usu fuisse cognoscuntur, quamvis non pari gradu. Nam subdiaco-^ nafeus ad majores ordines a Patribus, et sacris concilifs refertur, in qiiilMis, et de aliis inferioribus frequentissime legimus.
Chapter HE. — {That Ordination is trtdy and properlt/ a Sacrament.)
Sincd it is clear by the testimony of Scripture Apo9tolidal tifadition, and the unanimous consent of t^e Fathers, that grace is conferred by holy ordina^ tion which is accomplished by words and outward gigns; no one ought to doubt that ordination is truly and properly one of the seven sacraments of
Caput III.
Cum« Scriptorae testimonio, Apostolica traditione, et Patnim linanimi consensu, perspicuum sit, per sacram ordination em, quse verbis, et signis exterioribus perficitur, gratiam conferri ; dubi-> tare nemo debet, ordinem esse vere, et proprie unum ex septem saiictae Ecclesise sacramentis : inquit enim Apostolus, " Admoneo
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holy Chureh ; for the Apostle saitb, '' I charge thee that thou 8thr up the grace of God which is in thee by the laying on of my hands ;" for God hath not giyen us the spirit of fear, but of virtue, and of love, and of soberness,
te, ut resuscites gratiam Dei, quse est in te per impositionem manuum mearum :'* non enim dedit nobis Deus spiritum timoris, sed virtntis (et dilectionis), et sobrietatis.
Chapter IV. — (QT the JEcclesiastical Hierarchy and of Ordination.)
But since in the sacrament of ordination, as is tk^ case also in baptism and confirmation, a chaiuoter is impressed, which can neither be obliterated nor taken away ; the holy Synod deservedly condemns the opinion of thbse who assert that the priests of the New Testament have only power for a time, and that they who have been once duly ordained can again become laymen, if they do not exercise the ministry of the Word. But if any one affirms thitt all Christians promiscuously are priests of the New Testament, or all endowed with equal spiritual power
Caput IV. Quoniam vero in sacramento ordinis, sicut et in baptismo, et confinnatione, cbaracter imprimitur, qui nee deleri, nee auferri potest; merito sancta Synodus damnat eorum sententiam, qui asserunt Novi Testamenti sacerdotes temporariam tantummodo potestatem habere ; et semel rite ordinatos, iterum laicos effici posse, si verbi Dei ministerium non exerceant. Quod si quis omnes . Christianos promiscue Novi Testamenti sacerdotes esse j
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318 TRENT.— ORDER.
one with another, he seems to do nothing dse tUftn omifonnd the ecclesiastical hierarchy^ whidi is lal^ it were» the first rank of the camp ; as if, contrary to the teaching of St. Paul, all were apostles, all pro^ phets, all eyangelists, all pastors, all teachers. The holy Synod next declares that, above the other eccle- siastical degrees, the bishops who have succeeded into^ the place of the apostles, and are placed by the Holy Spirit, as the same apostle speaks, to ^govern the Church of God, chiefly appertain to this hierarchical ordination ; and that they are superior to presbyters, and can confer the sacrament of confirmation, ordain the ministers of t^e Churchy and perform many other offices, which the rest of the inferior order ha^e no power to discharge. . Moreover, the holy Synod teaches that in the ordination of bishops of priests^ and of the other orders, neither Ithe consent; nor
aut omnes pari inter se potestate spirituali prseditos affirmet ; nihil aliud facere yidetur, quam ecclesiasticam hierarchiam, qus est ut oastronim acies ordinata, confiindere ; perinde ac si conM beat! Pauli doctrinam omnes apostoli, omnes prophetae, omnes evangelistse, omnes pastores, omnes sint doctores. Proinde sacrosancta Synodus declarat, praeter casteros ecclesiasticos gra- dus, episcopos qui in apostolonim locum successerunt, ad hunc hierarchicnm ordinem prsecipue pertinere ; et positos sicut idem Apostolus ait, a Spiritu Sancto regere Ecclesiam Bei, eosqne presbyteris superiores esse, ac sacramentum confirmationis con-^ ferre, ministros Ecclesiae ordinare, atque alia pleraque peragere ipsos posse ; quarum functionum potestatem reliqui inferiorl?. ordinis nullam habent. Docet insuper sancta Synodus, in ordi- natione episcoporum, sacerdotum, et ceterorum ordinum, nee populi, nee cujusvis saecularis potestatis, et magistratus consen-
7
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oallingy nor authority of the people, or any secular power or ma^stracy is requisite for the validity of the ordination. But it rather determines that all they who approach to the exercise of these minis- tratious upon the mere calling and appointment of the pac^lci, or the secular power» or the magistracy; and ajso they who of their own rashness take these things upon themselves, are all to he accounted not ministers of the Church, but thieves and robbers, not having entered in by the door. These, to speak generally, are the things which it seemed good to the holy Synod to teach Christ's faithful ones ccmceming the sacrament of ordination. But it determined to condemn the opposite opinions by proper canons, after the following manner, that amidst the darkening shades of numerous errors, all who use the rule of fidth may, under Christ's aid, be better able to dis- cern and maintain the Catholic truth.
sum, sive vocationem, sive auctoritatem ita requiri, ut sine ea irrita sit ordinatio ; quin potius decernit, eos, qui tantummodo a populo, aut seeculari potestate, ac magistratu vocati, et instituti, ad hasc ministeria exercenda ascendunt, et qui ea propria temeri^ tate sibi sumunt ; omnes non Ecclesise ministros, sed fares, eC lationes, per ostium non ingressos, habendos esse. Haec sunt, quae generatim sacras Synodo visum est, Christi fideles de Sacra- mento Ordinis docere. His autem contraria, certis, et propriia canonibus in hunc» qui sequitur, modum damnare constituit ; ut omnes adjuvante Christo, fidei regula utentes, in tot errorum tenebris Catholicam veritatem facilius agnoscere, et tenere pos- fiint.
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320 TRENT.— -ORDER.
Of the Sacrament of Ordination.
Canon I.
If any shall say, that in the New Testament tbcff e is no visible and outward priesthood, ot that it has not any power of consecrating and offering the true body and blood of the Lord, and of remitting and retaining sins; but that it is the mere office and bare ministry of preaching the Gospel ; or that they who do not preach are not priests ; let him be ac- cursed.
Canon I.
Si quis dixerit, non esse in Novo Testamento sacerdotium yisibile, et externum ; vel non esse potestatem aliquam conse- crandi, et ofierendi verum corpus, et sanguinem Domini, et pec- cata remittendi, et retinendi ; sed officium tantum, et nudum ministerium praedicandi Evangeliumi vel eos, qui non praedicant, prorsus non esse sacerdotes ; anathema sit.
Canon II.
If any shall say, that in the Catholic Church, besides the priesthood, there are not other orders both greater and lesser, by which, as by degrees, advance may be made in the priesthood ; let him bq accursed.
Canon II.
Si quis dixerit, prseter sacerdotium non esse in Ecclesia Ca- tholica alios ordines, et majores, et minores, p^r quos, velut pet gradus quosdam, in sacerdotium tendatur ; anatheiAa sit.
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Canon IIL
If any shall 8ay, that orders, or holy ordination, is not truly and properly a sacrament instituted by the iUord Christ, or that it is a human fiction* invented hiy men who were ignorant of ecclesiastical matter6, or that it is only a certain rite of choosing the ministers of the Word of God and of the sacra- ments ; let him be accursed.
Canon III.
Si quis dixerit, ordinem sive sacram ordinationem non esse Tere et proprie sacramentum, a Christo Domino institutum, vel esse figmentum quoddam humanum, excogitatum a viris, rerum ecclesiasticarum imperitis ; aut esse tantum ritum quemdam eligendi ministros verbi Dei, et sacramentorum ; anathema sit.
Canon IV.
If any shall say, that the Holy Spirit is not given by holy ordination, and that therefore the bishop says in vain " Receive ye the Holy Ghost ;" or that by means of it a character is not imprinted, or that he who has once been a priest, can afterwards be- come a layman ; let him be accursed.
Canon IV.
Si quis dixerit, per sacram ordinationem non dari Spiritam Sanotum ; ac proinde frustra Episcopos dicere, " Acclpe Spixitum Saaetttfn;" aut per earn non imprimi characterem ; vel eum, qui sacerdos s«nel fttit» loicum xursus fieri posse ; anathema sit.
Y
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322 TBENT-— ORPBR.
Canon V.
If any shall say, that the holy anointing which the Church uses in holy ordination, is not only not requisite, but is to be despised, and is injurious ; and that the other ceremonies in ordination are to be treated in like manner ; let him be accursed.
Canon V.
Si quis dixerit, sacram unctionera, qua Ecclesia in sancta ordi- natione utitur, non tan turn non requiri, sed contemnendam, et pernidosam esse ; similiter et alias ordinis caerimonias ; ana- thema sit.
Canon VI.
If any shall say, that in the Catholic Church there is not a hierarchy appointed by divine ordination, which consists of bishops, presbyters, and ministers ; let him be accursed.
Canon VI.
Si quis dixerit, in Eoclesia Catholica non esse hierarchiam, divina ordinatione institutam, quae constat ex episcopis, pres- byteris et ministris ; anathema sit.
Canon VII.
If any shall say, that bishops are not superior to presbyters, or that they have not power of confirm- ing and ordaining, or that the power which they
Canon VIT. Si quis dixerit, episcopos non esse presbyteris superiores ; vel non habere potestatem confirmandi, et ordinandi ; vel earn,
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have is common to them with presbyters ; or that orders conferred by them without the consent or calling of the people or the secular power, are in- valid ; or that they who are not duly ordained, or sent, by ecclesiastical and canonical power, but come from some other source, are lawful ministers of the Word and sacraments ; let him be accursed.
quam habent, illis esse cum presbyteris communem ; vel ordinee ab ipsis collatos sine populi, vel potestatis ssBcularis consensu, aut vocatione, irritos esse ; aut eos, qui ne^ ab ecclesiastica et canonica potestate rite ordinati, nee missi sunt, sed aliunde veniunt, legitimes esse verbi et sacramentorum ministros ; ana- thema sit.
Canon VIII.
If any shall say, that the bishops who are ap- pointed by the authority of the Roman pontiff are not lawful and true bishops, but a human fiction ; let him be accursed.
(hnan VIII. Si quis dixerit, episcopos qui auctoritate Romani pontificis assumuntur, non esse legitimes et veros episcopos, sed figmen- tum humanum ; anathema sit — Cone. xiv. 862—864.
Y 2
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3S4 TRENT. MATRIMONY.
SESSION XXIV., A.D. 1563.
Doctrine of the Sacrament of Matrimony.
The first parent of the human race, at the sugges- tion of the Divine Spirit, pronounced matrimony to be a perpetual and indissoluble connexion, when he said, " This is now bone of my bones and flesh of my flesh ; for this cause shall a man leave his father and mother, and shall cleave unto his wife, and they twain shall be in one flesh."
But the Lord Clirist has plainly taught, that by this link two only are coupled and conjoined, when referring to those last words, as if set forth by God, He said, " Wherefore they are no more twain but one flesh ;" and immediately confirmed the lasting nature of the connexion which had so long before been de- clared by Adam, in these words, " What, therefore, God hath joined together, let not man put asunder.**
Matrimonii perpetuum, indissolubilemque Dexum primus hu- mani generis parens divini spiritus instinctu pronunciavit, cum dixit, ** Hoc nunc os ex ossibus meis, et caro de came mea : quamobrem relinquet homo patrem suum, et matrem, et adhasre- bit uxori suae, et erunt duo in came una."
Hoc autem vinculo duos tantummodo copulari, et conjungi, Christus Dominus apertius docuit, cum postrema ilia verba, tarn- quam a Deo prolata, referens dixit, " Itaque jam uon sunt duo, sed una caro;" statimque ejusdem nexus firmitatem, ab Adamo
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But Christ Himself, the instituter and accomplisher of the venerable sacraments, did, by His own passion, merit for us the grace which shQuld perfect that natural love and render the union indissoluble, and sanctify the niarried persons ; which thing the Apos- tle Paul intimates, saying, '^Husbands love your wives, as Christ loved the Church, and gave Himself for it ;" presently adding, " This is a great mystery ; but I speak concerning Christ and the Church."
Since, therefore, under the evangelical law, matri- mony by grace excels the ancient unions ; our holy Fathers and the Councils, and the tradition of the Uni- versal Church, have always justly taught that it was to be reckoned among the sacraments of the new law. But certain impious persons of the present time, being madly set against this opinion, have not only thought amiss concerning this venerable sacrament,
Umto ante pronunciatam, his verbis confirmavit, "Quod ergo Deus conjunxit, homo non separet."
Gratiam vero, quae naturalem ilium amorem perficeret, et iti- dissolubilem unitatem confirmaret, conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum insti tutor, atque perfect or, sua nobis passione promeruit. Quod Paulus Apostolus innuit, dicens, " Viri diligite uxores vestras, sicut Christus dilexit Eccle- siam, et seipsum tradidit pro ea :" mox subjungens, " Sacramen- tum hoc magnum est : ego autem dico in Christo, et in Ecclesia."
Cum igitur Matrimonium in lege evangelica veteribus connu- bus per Christum gratia praestet ; merito inter novae legis sacra- men ta annumerandum, sancti Patres nostri, Concilia, et Univer- salis Ecclesiae traditio semper docuerunt. Adversus quam impii homines hujus sasculi insanientes, noii solum ptrperam de hoc
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326 TEENT ^MATRIMONY.
but^ after their wont, seeking under the pretext of the Gospel, to bring in the liberty of the flesh, have, both by writing and word, asserted many things contrary to the sense of the Catholic Church, and the custom which has been ap^ved since the Apostles' time, to the great hazard of Christian people. The holy and universal Synod, anxious to oppose the rashness of these persons, has set forth for extermination the more remarkable heresies and errors of the aforesaid schismatics, decreeing these anathemas against them and their errors, lest their pernicious example should seduce more to their party.
venerabili sacramento senserunt, sed de more suo prsetextu evangelii libertatem carnis introducentes, multa ab Ecclesiae Catholicas sensu, et ab Apostolorum tempotibus probata consu^tQ- dine alkna, tcripto, et verbo aM^ruer^nt, non sine magna Gbri^^ tifide^um jaetur^. Quorum temeritati sancta et uniTersalis Sy- nodus cupiens occurrere, insigniores praedictorum schismaticorum haereses, et errores, ne plures ad se tradat pemiciosa eorum con- tagio, exterminandos duxit, hos in ipsos baereticos eorumque errores deeemens anatbematismos.
Of the Sacrament of Matrimony. Canon I.
If any shall say, that matrimony is not truly and properly one of the seven sacraments of the Gospel, ordained of Christ Himself, but that it is a human
Canon I. Si quis dixerit, matrimonium non esse vere et proprie unum ex septem legis evangelicae sacramcntis, a Cbristo Domino institu-
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in^QOtiDn in the Church; and does not confer gmee ; let hun be accursed.
turn, sed ab hominibus in Ecdesia inventum ; neque gratiam conferre ; anathema sit*
Canon II.
If any shall say, that it is lawful for Christians to have more wives than one at the same time, and that this is not forbidden by any divine law ; let him be accursed.
Canon II. Si quis dixerit, licere Christianis plures simul habere uxores, et hoc nulla lege divina esse prohibitam ; anathema sit.
Canon III.
If any shall say, that only those degrees of consan- guinity and affinity which are expressed in Levi- ticus, can hinder the contract of marriage, or dissolve it when contracted; and that the Church cannot dispense with any of them, nor appoint more, which may hinder and dissolve it ; let him be accursed.
Canon III. Si quis dixerit, eos tantum consanguinitatis et affinitatis gradus, qui in Levitico exprimimtur, posse impedire matrimo- nium oontrahendum, et ditimere oontractum, nee posse Ecclesiam in nonnullis illorum dispensare, aut constituere, ut plures impe- diant, et dirimant ; anathema sit.
Canon IV. If any shall say, that the Church cannot appoint
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328 TRENT* ^MATBIMONY-
hindrances dissolving marriage ; or, that in appointi- ing them, she has erred ; let him be accursed.
Canon IV. Si quis dixerit, Ecclesiam non potuisse constitaere impedi'- menta, matrimonium dirimentia, vel in iis constituendis errasse ; anathema sit.
Canon V, If any shall say, that the marriage bond can be dissolved by heresy, or mutual dislike, or inten- tional separation of the parties ; let him be accursed.
Canon V. Si quis dixerit, propter haeresim, aut niolestam cobabitatio- nem, aut affectatam absentiam a conjuge, dissolvi posse matri- monii vinculum ; anathema sit.
Canon VL
If any shall say, that marriage, solemnized but not consummated, cannot be dissolved by the solemn religious vow of either of the parties ; let him be accursed.
Canon VI. Si quis dixerit, matrimonium ratum, non vero consummatum, per solemnem religionis professionem alterius conjogum rvon dirimi ; anathema sit.
Canon VII. If any shall say, that the Church is in error, when, according to the evangeUcal and apostolic
Canon \1L 1 quis dixerit, Ecclesiam errare, cum docuit, et docet, juxta evangelicam, et apostolicam doctrinam, propter adulterium. al-
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ddctrine, it taught, ahd teaches, that the marriage bond cannot be dissolved by the adultery of either of the parties; and that neither of them, not even the innocent one who has given no occasion for adultery, can contract a new marriage during the lifetime of the other ; and that the man or woman commits adultery, who dismissing the adulterous party, marries, or is married to another; let him be accursed.
tonus conjugum matrimonii vinculum non posse dissolvi ; et utrumque, vel etiam innocentem, qui causam adulterio non dedit, non posse, altero conjuge vivente, aliud matrimonium con- trabere, moecharique eum, qui dimissa adultera, aliam duxerit, et earn, quse dimisso adultero, alii nupserit ; anathema sit.
Canon VIII.
If any shall say, that the Church is in error, when it decrees that on many accounts, separation, as £ur as bed and cohabitation, may take place between married people, for a definite or indefinite time; let him be accursed.
Canon VIII. Si quis dixerit, Ecclesiam errare, cum ob multas causas sepa- rationem inter conjuges, quoad tborum, seu quoad cohabitado- nem, ad certum, incertumve tempus fieri posse decemit ; ana- thema sit.
Canon IX.
If any shall say, that the clergy, ordained in holy orders, or the regulars who have solemnly professed chastity, can contract marriages^ or that such contract
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is valid, notwithBtanding the ' ecdesiastioal law or the TOW ; and that the contrary, is nothing else titan to condenm marriage, and that all maj contraet marriage who feel that they have not the gift of chastity, even though they have vowed it ; let him be accursed: for God does not deny that gift to them who seek it aright, nor suffers us to be tempted above that we are able.
Canon IX. Si quis dixerit, clericos, in sacris ordinibus constitutos, vel regulares, castitatem solemniter professos, posse matrimonium contrahere, contractumque validiun esse, non obstante lege eccle- siastica, vel voto : et oppositom nihil aliud esse, quam damnare matrimonium, posseque omnes contrahere matrimonium, qui non sentiunt se castitatis, etiam si earn voverint, habere donum ; anathema sit : cum Deus id recte petentibus non den^et, nee patiatur, nos supra id, quod possumus, tentare.
Canon X.
If any shall say, that the conjugal state is to be pref- ferred to that of virginity or celibacy : and that it is not better and more blessed to remain in virginity or celibacy, than to be joined in matrimony ; let him be accursed*
Can<M X. Si quis dixerit, statum coi^jugalem anteponendum esse statui virginitatis, vel coelibatus ; et, non esse melius, ac beatius, manere in virginitate, aut coelibatu, quam jungi matrimonio ; anathema sit.
Canon XI.
If any shall say, that, the prohibiting the 8olenini<^ zation of marriage at certain times of the year
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is a tyraimieal superstition, having its origin in Headienish superstition ; or shalLcondemn the bene>- dietkms and other ceremonies which the Ohurch uses sst it ; let him be accursed.
Canon XI. Si quis dixerit, prohibitionem solemnitatis nuptianim eertis anni temporibus superstitionem esse tyrannicam, ab ethnicorum superstitione profectam ; aut benedictiones, et alias cseremonias, quibus Ecdesia in illis utitur, damnaverit ; anathema sit.
Canon XII.
If any shall say, that matrimonial causes do not appertain to the ecclesiastical judges; let him be accursed.
Canon XII.
Si qiiis dixerit, cauisas matrimoniales non spectare ad judices ecdesiasticos ; anathema sit* — Cone. xiv. 873 — 875..
Among whom Spiritual Relationship is contracted.
.... the holy Synod determines, that accord- ing to the institutions of the sacred canons, only one man or one woman, or, at the most, one man and one woman receive a baptized person at baptism; between whom and the baptized person himself, and his father and mother, as also between the baptizer
.... Sancta Synodus .... statuit, ut unus tantum, sive vir, sive mulier, juxta sacrorum canonum instituta, vel ad sum- mum unus, et una baptizatum de baptismo suscipiant; inter quos, ac baptizatum ipsum, et illius patrem, et matrem, nee non
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332 TRENT. — MATRIMONY.
and the baptized, and the &ther and mother of the baptized only, spiritual relationship may be contracted. . • . And, also, let not the relationship which is con- tracted by confirmation pass beyond the confirmer and the confirmed and his father and mother, and the person holding him.
inter baptizantem, et bapdzatum, baptizatiqae patrem, ac matrem tantum spiritualis cognatio contrahatur. Ea quoque cognatio, quae ex confirmatione contrabitar, confinnantem, et confirmatum, illittsque patrem, et matiem, ac tenentem non egrediatnr. — Cone. xiv. 877.
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SESSION XXV., A.D. 1563.
Decree concerning Purgatory.
Whereas the Catholic Church, instructed by the Holy Spirit out of the Sacred Writings and the ancient tradition of the Fathers, has taught in the sacred councils, and lastly in this general Synod, that there is a purgatory ; and that the souls there detained are assisted by the suffrages of the faithful, but especially by the acceptable sacrifice of the altar, the holy S)mod charges the bishops that they take diligent care that the sound doctrine concerning purgatory, delivered by the holy Fathers and the sacred councils, be believed by Christian people, held, taught, and preached every where. But among the common people, let the more difficult and abstruse
Decreium de Purgatorio.
Cum Catholica Ecclesia, Spiritu Sancto edocta, ex sacris lit- tens, et antiqua Patrum traditione, in sacris conciliis, et novis- sime in hac cecumenica Synodo docuerit, purgatorium esse; animasque ibi detentas, iidelium sufiragiis, potissimum vero ac- ceptabili altaris sacrificio, juvari ; praecipit sancta Synodus Epis- copis, ut sanam de purgatorio doctrinam, a Sanctis Patribus, et sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri, et ubique praedicari diligenter , studeant. Apud rudem vero
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334 TRENT. PURGATORY.
questions which do not tend to edification, and from which for the most part religion derives no profit, bo excluded from the public preachings. Also let them not suffer uncertain points which have not the air of truth to be published and treated of. And let them forbid those which savour of curiosity or supersti- tion, or filthy lucre, as scandals and offences to the faithful. But let the bishops take care that the suffitiges of faithful men, to wit, the sacrifices of masses, prayers, alms-givings, and other works of piety, which have been accustomed to be made by the faithfiil for the faithful departed, according to the ordinances of the Church, be piously and de- voutly performed ; and let those which are due for them by the wills of founders, or any other means, be discharged by the priests and ministers of the Church, and others who are bound to pay this service, not perfunctorily, but with diligence and attention.
plebem diffidlioreSi ac subtiliores qua^stioneSf quaeque ad 99di&ca- tionem non faciunt, et ex quibus pleramque nulla fit pietatis accessio, ex popularibus concionibus secludantur. lucerta item, vel quae specie falsi laborant, evulgari, ac tractari non permittant. Ea vero, quae ad curiositatem quamdam, aut superstitionem spec- tant, vel turpe lucrum sapiunt, tamquam scandala, et fidelium offendicula, prohibeant. Curent autem Episcopi, ut fidelium vivorum su£&agia, missarum scilicet saorificia, orationes, elee- mosynae, aliaque pietatis opera, quae a fidelibus pro aliis fidelibuft defunctis fieri consueverunt, secundum EccJesiae instituta, pie, et devote fiant ; et quae pro illis ex testatorum fundationibus, vel alia ratione debentur, non perfunctorie, sed a sacerdotibus, et Bcclesiae ministris, et aliis, qui hoc praestare tenentur, diligenter, et accurate persolvantur.— Cone. xiv. 894.
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TRENT. — INVOCATION OF SAINTS. 336
Of THE Invocation, Veneration, and Relics op THE Saints, and the Sacred Images.
The holy Synod commands the bishops and others \fho have the office and care of instruction, that according to the custom of the Catholic and Apos^ tolic Church, which has been received from the first ages of the Christian religion, the consent of the holy Fathers, and the decrees of the sacred councilsi they make it a chief point diligently to instruct the faithful concerning the intercession and invocation of saints, the honour of relics, and the lawful use of images, teaching them that the saintfif reigning to^ gather with Christ offer to God their prayers for men ; that it is good and useful to invoke them with suppUontion, and, on account of the benefitci obtained from God through His Son Jesus Christ our Lord, who alone is our Redeemer and Saviour, to have
De Invocatumef Fenerationef et Jleliqum Sanctorum^ et Sacris Imagifdbus.
Mandat sancta Synodus omnibus Episcopis, et ceteris docendi munus euramque sustinentibas, ut juxta Catholieae et Apos- tolicae Ecclesiae usum, a primaevis Christianse religionis tem- poribus receptum, sanctorumque Patram conscnsionem, et sacro- rum conciliorum decreta, in primis de sanctorum intercessione, invoeatione, reliquiarum honore, et legitimo imaginum usu, fldeles diligenter instruant, docentes eos, sanctos, una cum Christo regnantes, orationep suas pro hominibus Deo offerre ; bonum, atque utile esse, suppliciter eos invoeare ; et ob beneficia impe- tranda a Deo per Filium ejus Jesum Christum, Dominum nos-
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336 TRENT. INVOCATION OF SAINTS.
recourse to their prayers, aid, and assistance; but that they who deny that the saints enjoying eternal happiness in heaven are to be invoked, or wbo assert either that they do not pray for men, or that the invoking them that they may pray for each of us, is idolatry ; or that it is contrary to the Word of God, and opposed to the honour of the one Mediator between God and man ; or that it is folly either by word or thought, to supplicate them who are reign- ing in heaven ; are impious in their opinions.
Also that the holy bodies of the holy martyrs and others living with Christ, which were living mem- bers of Christ, and the temple of the Holy Giiost, and are by Him to be raised to eternal life, and glorified, ought to be venerated by the faithful; by means of which the faithful receive many benefits. So that they who declare that veneration and honour
tram, qui solus noster Redemptor, et Salvator est, ad eomm orationes, opem, auxiliumque confugere : illos vero, qui negant, sanctos, aeterna felicitate in coelo fruentes, invocandos esse ; aut qui asserunt, vel illos pro horainibus non orare ; vel eorum, ut pro nobis etiam singulis orent, invocationem esse idololatrfam ; vel pugnare cum verbo Dei, adversarique honori unius mediatoris Dei, et hominum Jesu Christi ; velstultum esse, in coelo regnan- tibus voce vel mente supplicare ; impie sentire.
Sanctorum quoque Martyram, et alioram cum Christo viven- tium sancta corpora, quae viva membra fuerant Cbristi, et tem- plum Spiritus Sancti, ab ipso ad aeteraam vitakn suscitanda, bt glorificanda, a fidelibus veneranda esse ; per quae multa beneficia a Deo hominibus prsestantur : ita ut affirmantes, sanctorum re- liquiis venerationem, atque honorem non deberi ; vel eas, aliaqoe
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jare liot doe to the relies of the saints, or that the hmamr which the fiathfiil pay to them and other saened monuments is useless, and that it is in vain t.o celebrate the memory of the saints for the sake of obtaining their assistance, are utterly to be con- demned, as the Church already has condemned them, ^and does so at the present time. ' ' Moreover, that the images of Christ, of the Virgin Mother of God, and other saints, are to be especially had and retained in the churches ; and due honour and ven^ation to be given to them^ not because it is Supposed that there is any divinity or virtue in them * on account of which they are to be worshipped, nor because any thing is to be asked of them, nor that iQonfidence is to be placed in images, as of old was jeLone by the Heathens, who placed their hope in idols, but because the honour which is shewn to them is referred to the prototypes which they repre- sent; so that by the images which we kiss, and
sacra monuxnenta a fidelibus inutiliter honorari; atque eorum opis impetraudae causa sanctorum memorias frustra frequentari ; omnino damnandos esse, prout jampridem eos damnavit, et nunc etiam damnat Ecclesia.
Imagines porro Christ!, Deiparae Virginis, et aliorura sanc- torum, in templis praesertim habendas, et rctinendas; eisque debitum honorem, et venerationem impertiendam ; non quod credatur inesse aliqua in iis divinitas, vel virtus, propter quam sint colendae ; vel quod ab eis sit aliquid petendum, vel quod fiducia in imaginibus sit figenda, veluti olim fiebat a gen- tibus, quae in idolis spem suam coUocabant ; sed quoniam honos, qui eis exLibetur, refertur ad prototypa, quae illae reprae- sentant ; ita ut pei imagines, quas osculamur, et coram quibus
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338 TRENT. IMAGES.
before which we uncover our heads and fell down, we worship Christ, and venerate the saints, whose likeness they bear. That is what has heea sanctioned by the decrees of the councils against the opposers of images, especially those of the second Nicene Synod.
But let the bishops diligently teach that by stories of the mysteries of our redemption expressed in pictures or other representations, the people are taught and confirmed in conmiemorating and care- fully bearing in mind the articles of feith, as also that great advantage is derived from all the sacred images, not only because the people are thereby reminded of the benefits and gifts wliich Christ has conferred upon them, but also because the miracles of God by the saints, and their wholesome examples, are submitted to the eyes of the faithftil, that they may give thanks to God for them, and dispose their
caput aperimus, et procumbimus, Christum adoremus ; et sanctos, quorum illae similitudinem gerunt, veneremur. Id quod con- ciliorum, prsesertim vero secundse Nicaenae Synodi, decretis contra imaginum oppugnatores est sancitum.
lUud vero diligenter doceant Episcopi, per historias mysterio- rum nostrse redemptionis, picturis, vel aliis similitadinibus ex- pressas, erudiri, et confirmari populum in articolis fidei comme- morandis, et assidue recolendis; turn vero ex omnibus sacris imaginibus magnum fructum percipi, non solum quia admonetur populus beneficiorami et munerum, quae a Christo sibi coUata sunt ; sed etiam quia Dei per sanctos miracula, et salutaria exempla oculis fidelium subjiciuntur ; ut pro iis Deo gratias agant, ad sanctoniraque imitationem vitam moresque suos com-
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lives and manners in imitation of the saints; and msLj be excited to adore and love God, and to cul- tivate religion.
Canon. — If any shall teach or think contrary to these decrees ; let him be accursed.
pooant ; excitenturque ad adorandum, ac diligendnm Deum, et ad pietatem colendam. Si quia autem his decretis contraria docuerit, aut senserit; anathema sit. — Cone. xiv. 895.
Decree concerning Indulgences.
As Christ has given to the Church the power of granting indulgences, and the Church, from the earliest times, has exercised this power divinely bestowed upon it, the holy Synod teaches and enjoins that the use of indulgences, being extremely wholesome for Christian people, and approved by the authority of the sacred councils, be retained in the Church, and condemns with anathema those who either assert that they are useless, or deny that the Church has the power of granting them, &c.
Decretum de Indulgentiis.
Cum potestas oonferendi indolgentias a Christo Ecclesise con- cessa sit ; otqiie hujasmodi potestate, divinitus sibi tradita, anti- ^pissimis edam temporibus ilia usa fuerit ; sacrosancta Synodus indulgentianiin usum, Chnsdano populo maxime salutarem, et sacronim condlionun auctoritate probatum, in Ecclesia retinen* dam esse docet, et praecipit ; eosque anathemate damnat, qui aut inatiles esse asserant, vel eas concedendi in Ecclesia potestatem esse negant, &c. — Cone. xiv. 917.
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340 trent. index.
On the Index of Books, the Catechism, Bre- viary, AND Missal. The holy Synod in the second session celebrated under our most holy Lord Pins IV., commissioned certain chosen Fathers to consider what was neces- sary to be done concerning yarious censures, and books, either suspected or pernicious, and to relate the same to the holy Synod itself. Hearing now that they have put the finishing stroke to this work, and that, nevertheless, on account of the variety and multitude of books, the matter cannot be clearly and conveniently determined by the Synod; it. en- joins that whatever is set forth by them may be presented to the most holy Roman pontiff, and be determined and published by his judgment and au- thority. It charges that the same be done concern- ing the catechism by the Fathers to whom that work was enjoined, and concerning the Missal and Breviary.
De Indice Librorum, CatechUmo, Breviarioj et MissalL Sacrosancta Synodus in secunda sessione, sub sanctissimo Domino nostro Pio IV. celebrata, delectis quibusdam Patribns commisit, ut de variis censuris, ac libris, vel snspectis, vel per- niciosis, quid facto opus esset, considerarent ; atque ad ipsam sanctam Synodum referrent : audiens nunc, huic open ab eis extremam manuin impositam esse ; nee tamen ob libronun varie- tatem, et multitudinem, distincte, et commode possit a sancta Synodo dijudicari ; praecipit, ut quidqnid ab illis praestitum est, Sanctissimo Romano Pontifici exhibeatnr ; ut ejus jadicio, atque auctoritate terminetur, et evulgetur. Idemque de Catechismo a Patribus, quibus illud mandatum fuerat, et de Missali, et Breviario fieri mandat. — Cone. xiv. 918.
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TRENT- — RECEPTION OF DECREES. 341
On the Reception and Observation of the De- crees OF THE Council.
... It remains now that it (the Synod) warn all princes, as it does, in God's behalf, so to give their assistance that they do not suffer the things which have been decreed by it to be depraved or violated by heretics ; but that they be devoutly received and faithfully observed by them, and all men. But if in the receiving these any difficulty should arise, or any things should occur (which it does not believe) which may require declaring or defining, the holy Synod, besides other remedies appointed in this council, trusts that the most blessed Roman pontiff will take care, either by the assembling of those whom he shall think expedient to handling the matter, especially from those provinces in which the difficulty has
De RecipiendiSf et Observandis Decretis ConcUii.
.... Superest nunc, ut principes omnes, quod facit, in Do- mino moneat, ad operam suam ita praestandam, ut quae ab ea decreta sunt, ab hsereticis depravari, aut violari non permittant ; sed ab faifl et omnibus devote recipiantnr, et fideliter observentur. Quod si in his reoipiendis aliqua difficultas oriatur ; aut aliqua inciderint, quae declarationem, quod non credit, aut definitionem postulent, praeter aHa remedia, in hoc concilio instituta, confidit sancta Sjmodus Beatissimum Romanum Pontificem curaturum, ut vel evocatis ex iilis praesertim provinciis, unde difficultas orta fuerit, lis, quos eidem negotio tractando viderit expcdire, vel
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342 TRENT. ^RECEPTION OF DECREES.
arisen, or even by the celebration of a General Coun- cil, if he shall deem it necessary, or by any other better way which shall seem good to him, to take care of the necessities of the provinces, for the glory of Grod and the tranquillity of the Church.
etiam concilii generalis celebratione, si necessarium judicaveiit, vel commodiore quacumque ratione ei visum fuerit, provinciarum necessitatibus, pro Dei gloria, et Ecdesiae tranquillitate, consu- latur. — Cone. xiv. 919.
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343
NOTES TO THE CANONS.
NICE, II.
Pages 109 — 119, 4th and 7th Action.
The decrees of this council respecting image worship are simply a revival of part of the old Carpocratian heresy which Irenaeus thus describes. Etiam imagines quasdam quidem depictas, quas- dam autem et de reliqua materia fabricatas habent, dicentes forroam Christi factam a Pilato* illo .in tempore quo fuit Jesus cum hominibus. Et has' coronant, et proponunt eas cum imaginibus mundi Philogophorutn ; videlicet cum imagine Py- thagorae, et Platonis» -.et : Aristotelis, et reliquorum, et reliquam observationem circa eas similiter et Gentes faciunt. Adv. Hseres. i. c. 24. Epiphanius in like manner, £xov<r( 3e ehoyag ev'i^ypd" <^vg ^la ')(pwfAdTbfp, rive^ ^c. eic 'xpvarov icai dpyvpov, koI XonrtiQ vXiyc, &Tiva iicrvirwfjtard <patrty. elvai rov 'Iiyerow .... Ka\ erepa eicrvTrw- fiara tov *lr)(rov Ttdiatny, iBpvfravriQ re irpoerKwovai koX rh Ti2v iOytoy iTriTEXovari Mvorijpta . • • . rlva ^i itniv kdv*av c0jj d\V 5 Svtriai Kal tcl &\\a; Edit. Petav. vol. i. p. 108. Let it be ob- served that the distinction between Latria and hyperdulia, and dulia, will not avail here, so that the Romans should say that Irenaeus and Epiphanius condemned the Carpocratians only be-
7
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344 NOTES TO THE CANONS.
cause they offered Latria to the images of Christ, unless they are prepared to maintaiii that the heathens offered Latria to the statues of Plato and Aristotle : for the charge against the Car- pocratians is, that they offered the same sort of honours to the images of Christ, that the heathens did to the images of their great men. See more on this suhject in the Appendix.
CONSTANTINOPLE IV.
Page 121, Canon 1.
First, we must observe the vagueness of the definition which binds men to the observance of the rules of " the universal and local councils of the orthodox," and " of any divinely speaking Father and Master of the Church ;" leaving open to every one's judgment to consider what Councils or parts of Councils are to be counted orthodox, and what Fathers and in what points, di- vinely speaking. How largely the Church of Rome has availed herself of this latitude, has in some measure been shown in the former part of this work, wjiere it has been seen how many of the decrees of the Councils, general and local, which have been re- ceived by the Catholic Church, and, therefore, might rea- sonably be considered orthodox, she, on her sole authority, has set aside : and it will be forther seen in the appendix to this second part, in which there will be occasion to point out how many of the Fathers and Masters of the Church, usually accounted to have spoken according to God's truth, stand anathematized by her schismatieal and heretical innovations upon Catholic Faith.
2. Let it be noted that the tradition here contended for is not an oral tradition, but a tradition preserved in the records of the Church by the writings of the continual succession of witnesses in the Church ; a tradition therefore capable of proof, and which is no tradition unless it can be proved.
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LATERAN, I. II. HI. ' 345
3. It is worthy of remark that this tradition is not here placed npon an equal footing with the Sacred Scriptures, as it is by the Council of Trent, but is expresdy spoken of as " secondary oracles."
Lateran, I.
Page 125, Canon 3.
This, as far as relates to wives, is at direct variance with the resolution of the Nicene Council, page 28 ; with the sixth canon of the ante-Nicene Code, and the 13th Trullan.
Lateran, II.
Page 126, Canon 7.
This is a mere revival of one feature of the Eustathian heresy, which is thus described by Socrates, Eccles. Hist. ii. 43. Trperr- (ivripoy yvydlica cxovroc, fjv ySfUf^ XdiKoe utv i/ydyero, ri^v evXoylay Kai T^y Koiyuyiavy atg fxvffog, iKKXlyeiy ciceXevc. It was condemned by the Council of Gangra, which was confirmed by the fourth General Council of Chalcedon, as shown in its place. See above, page 38.
Lateran, III.
Page 128, Canon 16.
That an oath to commit sin ought not to be observed, and that the guilt of such an oath is incurred by the taking it, and not by the "breaking it, can hardly be gainsaid ; as in the case of the forty Jews who bound themselves with an oath to murder Paul.
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346 NOTES TO THE CANONS.
But it was reserved for Rome to decree that for the sake of the ex post facto benefit or conTenience of the Church, a solemn in- Yocation of the Almighty was to be considered not binding upon a Christian man*s conscience.
Page 128, Canon 27.
This canon is beyond comment. One can but call to mind the saying of St. Paul, " The weapons of our warfare are not carnal,'* and then compare it with this decree of those who were his suc- cessors in the Apostolic office.
Lateran, IV.
Page 132, Canon 1.
It is to be observed that the doctrine of transubstantiation, as taught by the Council of Trent, is not necessarily determined by this canon ; and many eminent writers of the Roman communion, living in the interval of time between the two councils, have felt themselves free to defend opinions contrary to it. Thus Occam (in the 14th century) Centiloquii Conclus. cap. 39, (Lugd. 1495), says, "There are three opinions about tran- substantiation, of which the first supposeth a conversion of the sacramental elements ; the second the annihilation ; the third affirmeth the bread to be in such manner transubstantiated into the body of Christ, that it is no way changed in substance, or substantially converted into Christ's body, or doth cease to be, but only that the body of Christ, in every part of it, becomes present in every part of the bread." Waldensis, in the 15th cen- tury, tom. ii. de Sacram. Eucharistiae, cap. 64, (Venet. 1579. p. 109), says, " That some supposed the conversion that is in the sacrament to be in that the bread and wine are assumed into the unity of Christ's person ; some thought it to be by way of impanation, and some by way of figurative and tropical appella- tion. The first and second opinions found the better entertainment in some men's minds, because they grant the essential presence
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LATERAN, IV. 347
of Christ's body, and yet deny not the presence of the bread still remaining to sustain the appearing accidents." But allow it otherwise, stiU here is the first decree that can be cited in favour of what the Romans now deem to be an article of £uth necessary to salvation. Prior to this time, at all events, they are unable to deny that it was free for a man to believe as lie pleased con- cerning it. For, so late as sixty years before this council, we find the famous Peter Lombard speaking thus upon the sub- ject—Sentent. lib.iv. dist. 11. lit. a. Colon. 1576. p. 353.
Si autem quseritur. Quails sit ilia conversio : an formalis, an substantialis, vel alterius generis ? deflnire non suffido.
Si vero quseris modum quo id fieri possit, breviter respondeo, mysterium fidei credi salabriter potest, investigari salubriter non potest.
And Alphonsus a Castro, Adv. Hseres. VIII. c. Indulg. Paris, 1571. p. 578, is forced to admit, De transubstantiatione panis in Corpus Christi rara est in antiquis Scriptoribus mentio.
And our own countryman. Bishop Tonstal, de Eucharist, lib. i. Lutet. 1554. p. 46, distinctly states : — " Pono ante Innocentium tertium Romanum Episcopum, qui in Lateranensi concilio prse- sedit, tribus modis id posse fieri curiosius scrutantibus visum est. .... An satius autem fuisset curiosis omnibus imposuisse silen- tium, ne scrutarentur modum quo id fieret, cum viae Domini sint investigabiles, sicut fecerunt prisci illi qui iDScrutabilia quaerere non tentabant, et facile Deum aliquid efHcere posse putabant ? .... An vero potius de modo quo id fieret^ curiosum quemque suae relinquere conjectural, sicut liberum fiiit ante illud con- cilium, modo veritatem corporis et sanguinis Domini in Eucha- ristia esse fateretur, quae fuit ab initio ipsa Ecclesiae fides V*
Here it is further to be noted that, as was observed before, pp. 85, 103, 104, there is no reasonable ground for believing that these or any other canons whatever were passed at the Council of Lateran. The passages of Matthew Paris, (Lond. 1642. p. 272), and Platina (1485. vit. Innocent. III.), on this subject, have been already given. That of Nauclerus (Tubingen. 1514.
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p. 212), is as follows : — " Innocentius Papa Romae in Ecclesia
Lateranensi concilium sive Synodum celebravit Venere
multa tanc quidem in consultationem^ nee decerni tunc quioquam apte potuit, quod et Pisani et Gennenses Maritimo Cisalpinse terrestri bello inter se certabant. Editse tunc nonnullae consti- tudones referuntur e quibus una existit, ut quoties orbis principes alter in alterum/' &c.
If to this we add the fact that in the first collection of councils and canons that, namely, of Jacobus Merlin in the early part of the 16th century, these pretended decrees are not to be found, we may well stand excused for rejecting them, as the African Church rejected the pretended decrees of Sardica; in which case the Council of Trent will have the honour of being the first reputed General Council that lent its weight to this fiction.
Page 133, Canon 3.
This canon, like the 27th of the third Lateran, is beyond com- ment. This was the acme of Papal presumption ; in fact, it was not possible to carry the perversion of Apostolic authority fur- ther. Let it be considered that neither of these has ever been set aside by any competent authority in the Church of Rome. They are ready to be enforced whenever the rulers of that Church shall have the power and inclination to do so.
Page 138, Canon 4.
The Greeks regarded the Romans as heretics, and accordingly treated them as such in the matter of re-baptizing ; pursuant to the principles upon that subject which they had adopted from St. Cyprian, and confirmed in the second canon of the TruUan Council.
The terms in which the members of the Church of Rome are designated by Photius, Patriarch of Constantinople, are as fol- lows : —
Tove 5c viovQ TfJQ airoffrafflas Tpo^pofAovCy rovg OepairevTag tov. dyriKeifJkiyov, rovg fivpiwy IvoxovQ dayarwr, Toifc Koivoig XvfAeiUvag,
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rove TO hvaXov eicuyo ical veotrv&rarov £ic ri^v Eiftrifieiav edyo^, TO(TovT0ig Koi rriXucovroii (nrapayfioiQ hafnrapdiavraQ' rovrovt rovg cbrarewpaQ Kai deofid'xpvi (rvyoSucfl Koi Bei^ KareKpivafisv ypW^' oh vvv ahrCiv riiv dir6<l>atnv icaOopiioyrei, dXX Ik twv H^tf trvyohuv, Koi diroffTokiKiSy OeirfiiSyy H^y wpotapiafiiywy airoit Kara- ^iofiy uTTcr^atVoireC) ical iratri votovyrei eiriSriXoy, — Fhotii Epist. 2. Lond. 1651k p. 55.
The grounds for condemnation he. alleges to be ; 1. The &st on the Sabbath contrary to the 64th Apostolic canon, and the 55th of the Trullan. 2. The separation of married priests from their wives, contrary to the fourth canon of Gangra and thirteenth Trullan. 3. That they did not properly fast, the first week in Lent, contrary to the 56th Trullan. 4. That they repeated the Chrism by the hands of the bishop, to those who had already received it from a presbyter ; above all, that they had interpolated the creed by the addition of the words filtoque^ this being con- trary to the decrees of Ephesus and Chalcedon. See Photius' Epistle, as above.
These charges were urged again, some time afterwards, by the Patriarch Michael Cerularius, in his Epistle to Peter of Antioch, wliich will be found in Coteler. — Monum. Eccles. Graec. Paris, 1681. vol. ii. p. 140. § 9. . . Nosti enim, a tempore sanctae et CEcumenicae Sextae (Quintae) Synodi, ac deinceps, relationem Papae in sacris Diptychis, apud nostras videlicet Ecclesias exci- jBam foisse, propterea quod Vigilius tunc . Eomae Papa, ad earn Synodum venire noluerit .... Atque ex eo tempore usque ad prassens, abscissum esse Papam a nostra Sanctissima et Catholica Ecclesia. § 10. Neque vero hoc dumtaxat relatum fiiit; sed etiam quod duo memorati Pontifices, cum homines alios Azyma comedentes recipiunt, tunc ipsi quoque interdum in Azymis divina
celebrant mysteria. § 11 Verum recte cognoscas, quod
non uno tantum jaculo, nempe circa Azyma transfiguntur Latini, iUo cunctis notissimo ; sed multis variisque ; ob quae necesse est at illos aversemur. § 12. Et quidem quae apud Judaeos imitati peragunt, ista sunt ; ipsum circa Azyma impendens iis crimen ;
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.suffocata manducare ; radi; sabbata servare; poUuta comedere; monachos came vesci, adipe sttillo, omnique corio usque ad camem pertingente ; in prima jejuniorum hebdomade, in carnis privii et Lacticinii hebdomadis, eodem modo circa cibum agere ; feria quarta camem edere, Parasceue autem caseum et ova ; totom sabbati diem jejunare .... In Sancto Symbolo tale addita- mentum recitant ex mala periculosaque sententia; ad banc mo-
dum et in Spir. S Filioque § 13. Ad base,
sacerdotum nuptias prohibent ; boc est, qui uxorem habent sacerdotii dignitatem non suscipiunt, sed oonjugii expertes esse debent qui volunt sacrari. Duo fratres duas sorores du- cunt. In missa, tempore communionis, unus ministrantium comedit Azyma, et reliquos salutat. Annulos in manibus ferentes Episcopi, quasi Ecclesias uxorum loco duxerint, gestari a se arrba- bonem aiunt ; et ad bellum progressi sanguine manus inquinant. .... Eos qui baptizantur una immersione baptizant ....
quinetiam sale eorum quos baptizant ora implent
§ 14. Ita ergo viventes, ejusmodi moribus innutrid, manifesto illicita, vetita, aversanda audentes, an recte sentientibus videbuntur in ordiodoxorum omnino ccetu esse collocandi ? Non ego sane arbitror.
Tbe reply of Peter of Antiocb to this communication is also interesting. It is in tbe same collection, p. 145, &c. § 11. Ma^ lum vero, et maloram pessimum, est adjectio ad sanctum sym-
bolum baec Filioque .... § 12 Yerum^
ut videtur, amiserunt Latini exemplaria Nicsenae primas Synodi ; propterea quod Vandalorum gens Romae diu dominium tenuit .... § 14. Caeterum convenit ut nos ad bonam voluntatem respiciendo, praesertim ubi nee circa Deum, nee circa fidem peri- culum est, propendeamus semper ad pacem et fratrum amorem. lUi quippe fratres nostri sunt, quamvis ex msticitate vel imperitia contingat, ut saepe ab eo quod decet excidant, dum suam sequnntor voluntatem. Neque postulare debemus in barbaris gentibus adeo accuratam disciplinam ac a nobis in doctrina eductis exigi- tur. Magnum enim est, si vel apud eos recte praedicetur vivifica
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seu vitse prindpium Trinitas, nee non in carne £actss dispensation nis mysterium juxta nostram sententiam teneatur. § 18. De additamento ad S. Symbolum, quodque sacramentis non communi- cent de mana sacerdotis conjugio sociati, recte ac Deo grate insis- tet sanctitas tua : nee umquam cesset de eo insistere ac suadere .... donee eos adduxeris ad consentiendum veritati, caetera yero mihi videntur esse aspernanda .... § 21. Consldera etiam, nam inde manifesto, ex diutuma bac, inquam, divisione ac dissensione, quod a sancta nostra Ecclesia divulsa fueiit magna bsec prima et apostolica sedes, contigerit onmem in saeculo
crevisse malitiam, &c § 22. Ut equidem meam promam
sententiam, si in adjectione Symboli corrigantur, nibil praeterea postulaverim.
Page 140, Canon 5.
By tbis canon tbe Cburcb of Constantinople is placed above tbat of Antiocb and next to Rome ; a point wbicb, wben decreed by tbe first Council of Constantinople, was tbe alleged ground wby tbe Bisbop of Rome refused to receive tbe canons of tbat Council. — See above, p. 23.
Paqe 141, Canon 9.
Here we see bow tbe Cburcb of Rome plays &st and loose witb tbe decrees of even tbose councils wbicb sbe receives as general. Notbing can be clearer tban tbe directions bere, tbat tlie divine offices and sacraments sball be administered in tbe verna- cular tongue. Hardly any tbing can be more pertinacious tban tbe refusal of tbe Roman bisbops to obey tbese directions.
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Constance.
SESSION VIII.
Page 142.— (0/ Wickliffe.)
As the leading article against Wickliffe, which formed the chief ground of his condemnation in this council, was his maintenance of the Catholic verity concerning the bread in the holy eucharist : (thus, in the Articuli Joannis Wicleff, Labbe and Cossart, xii. 45. " Substantia panis materialis, et similiter substantia vini materialis manet in sacramento altaris/') and he is in this, and some other points, in common cause with the Church of England, it seemed right to give insertion to the sentence of condemnation against him. It would, however, be a failure of fidelity, and an injury to the Church of England, if it were to be left without comment, and if it were to be thence inferred that the Church of England is implicated in all Wickliff 's positions. This is far from being the case. Many of his opinions were unsound and unwarranted, and as contrary to the Church Catholic, and the Church of Eng- land as a branch of the same, as they were to the Church of Rome. Such, for instance, was his view of confirmation, which he ascribed to the devil (Trialog. iv. 14, cited by Le Bas, p, 340) : his position of the equal authority of bishops and presby- ters, a mere revival of the exploded heresy of Aerius (Le Bas, p. 334, 335). His opinion of Church endowments, which is not exceeded by the most violent voluntary in Red Cross Street (Le Bas, 359 — 362). It would be an error very hurtfiil to history and to truth, which is of more value than victory, if we were to think it necessary to hold up as immaculate those persons who have at any time been permitted to take any part on our side of the Christian warfare, and to wink hard, that we might not see and be forced to acknowledge their failings. Our Hymn of gra- titude to God, for deliverance from papal bondage, is not inter- rupted, because He, in His wise counsels, has made the unruly
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passions of violent men oftentimes subservient to the accomplish- ment of that work. We are bound to praise the Deliverer, but not to idolize, or pervert truth for the sake of all the instru- ments which He has seen fit to make use of for effecting that deliverance.
Page 144. — {Of Communion in one kind,) Full well ye reject the commandment of God, that ye may keep your own tradition. For Christ, when He celebrated the eucharist, gave the cup to all who were present ; and when He appointed His apostles His ministers to celebrate it, He bade them do the same, '' Do this in remembrance of me." But ye say, whosoever shall dare to do as Christ has bidden him, shall be effectually punished. Can human impiety exceed this ?
Page 147 — 150. — (John Huss, Jerome of Prague.)
To the condemnation of Huss and Jerome^ the same observa- tions are applicable, as have been already made upon that of WieUiffe.
Page 151. — (Violation of Safe-conduct.)
This is but a following up of the sixteenth canon of the third Lateran concerning the force of oaths, when opposed to the appa* rent convenience of the Church. Nor can we acquit the unhappy Huss of somewhat of rashness, in imagining that, in tlie case of heretics, real or suspected, any engagement could bind men main- taining the principles there avowed. It is observable how cautious the bishops are to throw the blame apparently upon the Epoperor, who gave the safe-conduct ; for they do not say that he is dis- charged of his obligation until he shall have done all that in him lay to keep it, '* Cum fecerit quod in ipso est :" and certainly he could not be said to have done that until he had put the bishops to death, or lost his own life in defending Huss. It is difficult to
A a
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say which appears most infamous in this transaction, a Christian Emperor violating his royal word that he might consign a wretched man to the flames, or a Council of Christian Bishops urging him to do so against his will, " multis verbis persuasus." Dacher, in L'Enfant's Hist. i. p. 85. cited by Grier in his Epi- tome of General Councils, p. 229. The closest parallel to the transaction that occurs to my mind, is Archbishop Williams per- suading Charles I. to sign the death-warrant of the Earl of Strafford. Happily, in the case of our own king, we have the assurance of his deep and heartfelt repentance for this deed, which followed him through the remainder of his life, and was openly avowed by him at the close of it. Let us hope that the repentance of the German Emperor, though unrecorded, was not less sincere.
Florence- Page 152.— (Cy Purgatory.)
This being the first decree of a general council in fiftvour of puigatory, the Roman writer, Cardinal Fisher, is well borne out in what he says concerning the novelty of it. — Assertion. Luther. Confut. — Antwerp^ 1523, p. 111. " Aliquandiu purgatorium in- cognitum fuit, sero cognitum universse Ecclesise. Delude qui- busdam pedetentim, partim ex Scripturis partim ex revela- tionibus creditum fiiit." Again, '* Legat qui velit, Ghrsecorum veterum commentarios, et nullum quantum opinor, aut quam rarissimum, de purgatorio sermonem inveniet. Sed neque Latini simul omnes, at sensim hujus rei veritatem conceperunt." — Contr. Luther. Art. 18.
And to the same purpose is another Roman writer, Alphonsus a Castro ; '* De purgatorio fere nulla (mentio) potissimum apud Grsecos Scriptores. Qua de causa, usque ad hodiemum diem, purgatorium non est a Grrascis creditum." — Paris, 1571, p. 578. Adv. HsDres. lib. viii. verb. Indul.
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FLORENCE. 355
The modem Roman partizans would indeed fain have us sup- pose that every instance of praying for the dead, which was uni- versal in the primitive Church, is a proof of helief in purgatory. But unless they will admit that the Virgin Mary, the apostles, martyrs, and confessors, are in purgatory, this argument avails them nothing. For the ancient Church prayed for all these.
" Be mindful, O Lord, of Thy saints, vouchsafe to receive all Thy saints which have pleased Thee from the beginning, our holy fathers, patriarchs, prophets, apostles, martyrs, confessors, &c., and all the souls of the just which have died in faith, but chiefly of the holy, glorious and perpetual Virgin Mary, the mother of God, of St. John Baptist," &c. — Liturgy ascribed to St. Basil.
Indeed the Roman liturgy, to this day, is witness to the same, " Remember, Lord, Thy servants and handmaids, who have gone before us with the sign of faith, and sleep in peace. We pray Thee that Thou wouldest grant to them, and to all who rest in Christ, a place of refreshment, light and peace."
Truth is that we cannot require stronger evidence against pur* gatory than is ftimished by these very prayers. For these prayers suppose that all who have departed this life in the true faith, are now resting in Christ, If resting in Christ, and suffer* ing the torments of Hell fire, for the cleansing of earthly stains, are synonymous, then the Romans are welcome to claim support for their novelties from these liturgies. If not, then their own liturgy, in this, as in many other instances, is a witness at once of the former purity of their Church; and of their present schis- matical and corrupt innovations upon Catholic doctrine.
Among the Fathers of the Church who have, unpremeditatedly, borne witness against the doctrine of purgatory, are the following :
iRENiEus, Adv. Hisres, lib. v. c. 5. — Edit. Grab, Oxon. 1702,
p. 405.
Dicunt presbyteri, qui sunt Apostolorum discipuli, eos qui translati sunt, illuc (ad Paradisum) translatos esse, (Justis enim
Aa2
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faominibus et Spiritum habentibus praeparatus est paradisus, in quera et Paulas Apostolus asportatus audivit sermones inerrabiles, quantum ad nos in praesenti) et ibi manere eos qui translati sunt usque ad consummationem, coauspicantes in corruptelam*
Cyprian, Ad Demetrian, Edit. Wirceb. i. p. 404. Quando istinc excessum fuerit, nullus jam locus pceniteniue esty nullus satisfacttonis effectus,
Athanasius, De Virgin, Paris, 1627, i. 1056. OvK ttni yap vcLpd roic BiKaioig Oavaroct dXXd fji€Td6e(nc' /li£- rarlOeTai ydp Ik tov kov^ov rovroVf elc rrjv aiutvioy avairavo'iv, koI &virtp TiQ diro <pv\aKfic liiXBoi' ovriac Koi oi &yioi £^p')(pvTai diro rov fjLoyfiripov fiiov rovrov etc rd dyaOd rd ^roc/iacr/iiva avrolg' . , . , oi ^£ hfiapTtaXol, kuI JSe icaKuic fJiojfiovtri Kal eKii irakip to irOp ahrovg (£va/ievec, jc. r. \.
Hilary, Tract, in Ps, cxx. Edit. Wirceb. iii. 24. Sed futuri boni expectatio est, cum exeuntes de corpore; ad in- troitum ilium regni coelestis per custodiam Jyommiy jideles omnes reservabuntur in sinu scilicet interim Ahrahce collocati, quo adire impios inter] ectum chaos inhibet, quousque introeundi rursum in regnum ccelorum tempus adveniat.
Gregory Nazianzen, in plagam grandinis. Paris, 1630, p. 229. Ita his, qui e vita excesserint, non est in inferno confessio, nee morum correctio.
Gregory Nyssen, a. d. 371. Dial, de Anim, et Resurrect. Paris, 1615, tom. ii. p. 651. Ovro) ^okeI rtSy dfJLerpiiTuty Exeiywy dyaBStv ri)v ivZtiljLv 6 \6yoc rf rov kSKtov hiaarifiaiviiy ovdfAari ^ Trdvrec ol Bi* dperfjc roy irapovra BunrkkovrtQ fiiov, ^rav kvrevQtv dvEipiatny iSiairep kv dxa- raicXc/^r^ Xtfiivi r^ dyaB^ KdXirtp rag yjnrxdc iyopfjU^oyrai,
Jerome. In Esaiam, c. 49. Edit. Basil. 1525. tom. v. p. 219. Qualis fuit et Lazarus, omnesque sancti qui requiescunt in sinu Abrahae.
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Cybil of Alexandria. Comm. in Joan, Evang., lib. xii. c. 36. Paris, 1573, p. 1014. Credere namque debemus, quam a corporibus Sanctorum animce abierint, tanquam in manus clarissimi Patrts, bonitati divince commendari: nee ut quidam infidelium crediderint, in terns con* versari quousque septdturse honoribus affectse sint, nee ut pecca^ torum aninuse, ad immensi cruciatus locum, id est ad inferos deferri, itinere hoc nobis a Christo primum praeparato, sed in manus potius patris evolare, .... firmiter credentes in manibus Dei nos post mortem fiitaros, vitamque molto meliorem ac per- petuo cum Christo victuros. If Cyril had been writing expressly against purgatory, how could he more exactly have opposed it than he has done here ?
Leo I. Epist, 9lst. ad Theodorum, in Biblioth. Patr. Colon., 1618, vol. V. part 2. p. 929.
Mediator enim Dei et hominum homo Chrlstus Jesus hanc Praepositis Ecclesise tradidit potestatem, ut et confitentibus actio- nem pcenitentiss darent : et eosdem salubri satisfactione purgatos ad Cammunionem Sacramentorum per januam reconciliationis ad- mitterent
Si autem aliquis eorum, pro quibus Domino supplicamus, quo- cunque interceptus obstaculo, a munere indulgentiae prsesentis exciderit, et priusquam ad constituta remedia perveniat, tempora- lem vitam humana conditione finierit : quod munus in corpore non receperitf consequi exutus carne non poterit. Nee necesse est nos eorum qui sic obierint, merita actusque discutere : cum Domi- nus Deus noster cujus judicia nequeunt comprehendi, quod sacer- dotale minist^rium implere non potuit, suae justitiae reservaverit : ita potestatem suam timeri volens, ut hie terror onfinibus prosit, et quod quibusdam tepidis aut negligentibus accidit, nemo non metuat. Multum enim utile ac necessarium est ; ut peccatorum reatus ante ultimum diem Sacerdotali supplicatione solvatur.
Macarius. IJomiL 22. Francfort, 1594, p. 302. Ubi evolaverit e corpore anima hominis, raysterium quoddam
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magnum illic perficitar. Si enim fuerit rea peccati, accedunt chori daemonum et angeli dnistri, ac potestates tenebrarum abri- piunt animam iJlam atque subjogatam in suas partes pertrahunt : .... Sanctis siquidem servis Dei ab hoc tempore astant angeliy ac spiritus sancti drcnmdant, et custodiunt eos. Cumque exie- rint' e corpore, chori angelorum assumtas eorum animas in suam partem pertrahunt, in seculum perpetuum» et sic adducunt eos ad Dominum.
Paob IbS.-^On Papal Supremacy.) In the great Council at Constantinople, which condemned this of Florence, as mentioned above, pp. 93, 108, the following charges of schism and heresy were brought against the Romans.
1. Non pingere imagines archetypis similes. 2. Saeculares cantus et modulos Ecclesiasticis psalmodiis accommodare. 3. In Ecclesiis masculos et fceminas simul confiindi, oririque inde plurima scandala. 4. Ecclesiasticis nuptias prohibere. 5. Non orare ad orientem. 6. Azymo sacrificium conficere. 7. Quidquid Deo inest, substantiam esse, asseverare, et lumen quod in Thabario monte apparuit, creaturam esse suspicari. 8. Crucem papam super pedem effigiare, quam Christus super humerum tulit. 9. Cubantem mysteriorum paiticipem fieri, nee debita reverentia circa eum uti. 10. Mercedem a meretricibus acci- pere. 11. Jejunare sabbato, comedereque cames festa quarta. 12. Contra decreta Septimae Synodi Deum patrem coloribus exprimere. 13. Dum se cruce signant, initium facere a parte sinistra. 14. Papam seecularem auctoritatem sibi usurpare, cum, successione a Christo, nullam ipse habeat. 15. Si exhi- beantur pecuniae, papam a jejunio Christianos absolvere. 16. Contra Sacrse Scripturae Sancita concedere parentibus, pri- mogenitum tantum haeredem facere. 17. Cultum latrias exhi- bere imagini Christi, et cruel, quae soli tradi verbo Deo et homini debetur. 18. Sculptilia adorare. 19. Sacerdoti Scortatori per- mittere ut missam celebret. 20. Gradus nuptiarum conservare. 21. Non statim chrismate caput inungere baptizati, ut est divina traditio. 22. Non orare stantes sabbato et dominica. 23. ^om-
7
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edeie suffocata. 24. Poenis temporalibus eos, qui circa fidem delinquunt punire. 25. Non praecipere lis qui injuriam fecerunt, veniam petere ab eo qui accepit, sed manere in illis odium perpe- tuum. — Cone. xiii. p. 1369.
Latsran v.
Page 154. — {Auth&rity oeer the Press.)
This decree may serve to show how entirely the Roman pub- lishers are under the control of their ecclesiastical superiors : and, therefore, with what extreme difficulty in any case, those superiors can free themselves from the imputation of sanctioning the doc- trines which may be contained in any publications printed by their own people, and not immediately withdrawn. This decree was confirmed by the Council of Trent.
Trent.
Observe. The marginal references to Scripture and to the Councils, usually found in the editions of the Council of Trent, have been omitted in these extracts ; because, as we are informed by the editors of the Roman edition 1763, they are not to be found in the original documents in the Vatican, but have been added to the several editions by private hands.
For the same reason the Latin heads of the chapters subsequent to the decrees upon communion in one kind have been omitted.
Decree Concerning the Creed.
Paoe 157, line 4. — {Firm and only foundation,)
That the brand of innovation upon Catholic doctrine might be indelibly imprinted upon the corruptions of the Roman Church, it has pleased Almighty God to cause the Bishops of the Council of Trent to be indisputable witnesses of it. In 1546 we find them in this decree, testifying that " the symbol of faith which the holy Roman Church '' then used, the " shield against all here-
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fdes," '' the finn and only foundation against whicb the gates of hell shall not prevail," was that which to this day is used in the Church of England without alteration or addition, the same (with the exception of the interpolation " and the Son"), which the holy Church, throughout all the world, has received and professed since the year 381. Within twenty years after this testimony did the Bishop of Rome put forth another creed, con- taining points of doctrine which not only never had a place in any former creed, but against many of which the Fathers of the Church collectively and individually have borne testimony : and this now is made the schismatical term of communion, in that which was once a genuine branch of the Catholic and Apostolic Church. " How is the gold become dim ! How is the most fine gold changed !*' Lament, iv. 3. " Turn thou them unto thee, O Lord, and they shall be turned ; renew their days as of old." Ibid. V. 21.
The application which is here made of the text, Matt. xvi. 18, is worthy of observation. The Tridentine Fathers set forth as " the only foundation of the Church, against which the gates of Hell shall not prevail ;" not the Apostle Peter, and his successors in the See of Rome, but the confession of the true faith. This is the exposition of the text given by many of the Fathers. — Chry- sostom, Homil. in Pentecost. Edit. Benedict, vi. 233. Cyril of Alexandria, de Sanct. Trinitate. Dial.iv. Paris, 1573, p. 310 ; and Hilary de Trinitat. lib. vi. c. 37. Edit. Wirceb. i. 169 ; and several others. But it is, in general, strenuously opposed by the Roman controversialists, who insist upon applying the pas- sage to Peter himself and his successors. It is not without in- terest, therefore, to find the Council of Trent, in opposition to them, applying it to the confession of faith, and not to Peter.
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Decree concerning the Canonical Scripture.
Paoe 160, line 12. — (Continual Succession in the Catholic
Church.)
Let the words of the fifty-six bishopsy who composed this Gene- ral (!) Council, be well weighed. The traditions which they profess to receive are " those" relating both to faith and morals, " which have been, as it were orally dictated, either by Christ or by the Holy Spirit, and preserved by continual succession in the Catho- lic Church." Here is an appeal to a test by which to try the genuineness of anything which claims to be an ecclesiastical or apostolic tradition ; that test is, that it should have been '^ preserved by continual succession in the Catholic Church." Now the only witnesses of such continued preservation in the Catholic Church, must be the records of the Church, the decrees of Councils, and the writings of the Fathers. Nor does it appear that any mem- ber of the Church of Rome, by virtue of this decree, is bound to receive any thing as a genuine tradition, which is not attested as such by these witnesses. If this is, as I conceive it to be, the plain and legitimate meaning of the decree, no just exception can be taken to the decree unless it can be shown, which I challenge the writers on the Roman side to prove, that there is any one point of " £uth or morals " insisted upon, as necessary to salvation, or a term of communion ; on the score of its being an Apostolic tra- dition» by this '' continual succession " of witnesses, which is not also " contained in Holy Scripture, nor may be proved thereby." For, unless that can be shown, the standard for Christian doc- trine, authorized by the Council of Trent, will not, in effect, vary from that of the Church of England : it will resolve itself into the Holy Scriptures, nor will their clergy be compelled nor authorized by virtue of this decree, to insist upon any thing in faith or morals, as necessary to salvation, which the Scriptures do not attest. I beg distinctly to be understood as speaking only of the terms of this decree. If the Romans in practice have departed from their
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own standard, and dared to profane the name of" tradition" by applying it to all sorts of spurious figments, which have been, in the lapse of ages, foisted into their Church, that is nothing to the present purpose. Execrable, and worthy of all condemnation, as such base forgery is, it is not countenanced by this decree, which is rather a witness (to which they cannot except) against such monstrous conduct My present purpose is with the letter of the Roman laws, not with the monstrous practices and abuses of the Roman bishops. These are two totally distinct points, and it can answer no end of truth or equity, to except against the for- mer on the score of the latter, unless it can fairly be maintained that the one is a legitimate consequence of the other, which, I conceive, cannot be done here.
Page 160, line 14,— (Zm« of the Sacred Books.)
Here, at once, these fifty-six bishops have departed from their own standard, and have insisted, under anathema, upon the recep- tion of books, and parts of books, as canonical, which are not wit- nessed to by the Scriptures of ihe New Testament, and are equally destitute of all claim to a continual succession of witnesses in their behalf in the Catholic Church. A more monstrous act of schism, heresy, and impiety, has never been perpetrated in the Christian Church, since its foundation. The Appendix at the end of this collection, will show the Fathers and Councils ana- thematized by this decree, for they being dead, yet speak.
Page 161, line IS.— (fVith all their parts.)
This expression has reference to " the Song of the Three Chil- dren," the history of Susannah, the history of Bel and the Dra- gon, as parts of the Book of Daniel. The Hebrew canon does not contain them ; they were accordingly rejected by Jerome, the translator of the Vulgate, as will be more fully shewn in the Appendix.
Page 161, line 15. — (Old Latin Vulgate edition,) If anything was wanting to complete the monstrous and un-
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warrantable character of this decree, it is supplied by the direc- tion that, on pain of anathema, the Latin Vulgate translation of the Scriptures, to the exclusion of the originals, should be esteemed the standard of £Edth ; a translation, of which at the time the existing copies were so various and discordant, that the labours of three Popes, Pius IV., Sixtns V., and Clement VIII., were afterwards employed in endeavours to procure a correct edition.
Original Sin.
Page 164— 169.— (Z)ecrec«.)
I have not cited these for censure, but for admiration : and that I might have opportunity for testifying that though the rulers of the Church of Rome have, in the lapse of ages, suffered accumulations of earthly matters to obscure the temple's gold ; yet that the pure gold is there, and may be found of them who search for it. O si sic omnia !
As some persons have fancied that they can detect glaring errors in these decrees on original sin, which seem to me worthy of commendation, I have judged it fair and right to set side by side the recorded opinions of the Roman and £nglish Churches on this point.
The Effect of Baptism on Original Sin according to
The Church of England. The Church of Rome.
Original sin is the fault and If any shall deny, that the
corruption of the nature of guilt of original sin is remitted
every man that naturally is en- by the grace of our Lord Jesus
gendered of the offspring of Christ, which is conferred in
Adam; and this infection of baptism, or even shall assert
nature doth remain, yea, in that the whole of that which
them that are regenerated ; has the true and proper nature
whereby the lust of the flesh of sin is not taken away, but
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NOTES TO THE CANONS.
IS not subject to the law of Gt>d. And although there is no condemnation for them that believe and are . baptized, yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin.
shall say that it is only erased, or not imputed ; let him be anathema.
But the holy Synod confesses and believes that concupiscence or lust doth remain in them that are baptized, which being left by way of exercise avails not to injure those who do not consent to it, and by the grace of Christ strive mani^lly against it. The holy Synod declares that this concupiscence which the Apostle sometimes calls sin, has never been understood by the Catholic Church to be called sin, as though it were truly and properly sin in them that are regenerate, but because it is of sin and inclines to sin.
Both churches admit that lust remains in the baptized. The Church of England says this lust hath the nature of sin, but is no cause of condemnation to the regenerate, i. e. if they strive against it. The Church of Rome admits that this lust is of sin, and inclines to sin, but as it does not avail to injure those who do not consent to it, it cannot be said to have the true and proper nature of sin. Surely Christian liberty must be a name without a reality, if so slight a shade of diflference is not to be tolerated, but to be made the subject of accusation and condemna- tion.
Justification.
Page 170— 212.— (Jttjif/Jcofton.) After repeated and careful considerations of these decrees and canons, both alone and with the assistance of others, I find no reason to depart from an opinion which I have formerly ex-
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pressed, that ground for condemnation of the Church of Rome, as touching the main positions of this doctrine, is not to he found in the decrees of the Council of Trent. They who think other- wise are, of course, at liberty to maintain their own opinions. I must, in the sight of God, and with the testimony of my own conscience, maintain my own; seeking in my examination of our opponents' doctrines not to triumph over an enemy, but to vindicate the truth, and being mindful at once of both parts of the saying, " Nothing extenuate, nor set down ought in malice." It seems to me, I confess, that it is as much in the power of every clerg3rman in the Church of Rome to preach the true and saving doctrine of justification according to the New Testament, without violating the decrees of this council, as it is for the clergy of the Church of England to do so without violating the Articles of their Church: and Bishop Burnet long ago observed that " this matter was so stated by many of them, that as to the main we have no just exceptions to it." Nor does he once cite the decrees of Trent as containing matter for condemnation. Burnet on the Eleventh Article. I have no intention of here entering at length into the subject, which would require a treatise of itself : but I am inclined to think, that if a man will examine the matter carefully, he will find that the apparent discrepancy between the Roman and English authorized doctrines, is to be attributed to the paucity of our language, and its inability to express heavenly things, which obliges us to use the same word in many different acceptations : and that, therefore, in almost all cases, it both admits of, and requires explanations as to the exact meaning which it is intended to convey. Allowing such expla- nation, I am inclined to believe that there is nothing in the Tridentine statements which cannot be fairly reconciled with the Gospel doctrine. Without such careful explanations, I am con- fident that the En^ish Articles are as liable to perversion, and injurious application in one direction, as the Tridentine decrees are in another.
As an illustration of what I mean, I will observe that in the
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English Articles the word justification is never used to express what, I believe, many writers imagine it to do, namely, final acceptance, but some state of grace and acceptance with God into which we are admitted in this life. In the 11th Article it seems that the fi»mers had in view that state of grace which is not entered into till baptism ; for it would (I conceive) be con- trary to Christian verity and utterly without warrant, since the institution of the Christian religion, to affirm that any person is '* accounted righteous before God for the merit of Jesus Christ," who has not been baptized. In the 13th Article it seems rather to imply the state into which a man is brought by the preventing grace of God, (as in the case of Cornelius and St. Paul,) and which leads them to desbre to receive the adoption. But that final acceptance is not here spoken of is dear from the i2th Article, which speaks of good works which are the fruits of fsiith and follow after justification. But final acceptance is not at- tained till after death, and then men *' rest from their labours." All this will appear more plainly, if attention is paid to the order in which the process is spoken of in the 17th Article, the first steps of which, as there stated, are only applicable to those who receive adult baptism. The order is, calling, obedience to the call, free-justification, good works, everlasting felicity. " They which be endued with so excellent a benefit of God be called according to God's purpose by His Spirit working in due season : they through grace obey the calling ; they be justified freely : they be made sons of God by adoption : they be made like the image of His only-begotten Son Jesus Christ: they walk re- ligiously in good works, and at length, by God's mercy, they attain to everlasting felicity.
These few observations may serve to shew that something more is required by truth and equity in this matter, than a few hasty sentences of condemnation. If our own Articles require careful examination and explanation, that they may not appear to countenance the false doctrines of those who would dispense with ohedknce, and who would send every wretched felon, who
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has haidly attained to attrition, to the gallows as to a maiiyT's crown ; we are bound not to refuse the Roman clergy the power of offering such explanations of the Tridentine dectees, as may vindicate them from countenancing the opposite, and no less &tal error, which is reported not to be without advocates among them. Let it be observed that the doctrine of works of supererogation forms no part of the authorized doctrines of the Church of Rome, and that from first to last forgiveness of sins is stated to be gra- tuitous by the divine mercy for the sake of Christ.
Page 208. — {Good works.)
The following are some of the passages of the New Testament which treat of good works, and of the light in which they are viewed by God Himself.
" Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for I was an hungered and ye gave me meat. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.'' Matt. XXV. 34.
*' He that hath, to him shall be given.'' Mark iv. 25.
'* Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily, I say unto you, he shall in nowise lose his reward." Matt. x. 42.
" He that loseth his life for my sake shall find it." Matt. x. 39.
" Thy Father which seeth in secret shall reward thee openly." Matt. vi. 4, 6, 18.
" There is no man who hath left house or brethren for my sake and the Gospel's, but he shall receive an hundredfold now in this time, and in the world to come eternal life." Mark X. 29, 30.
" Lord, thy pound hath gained ten pounds. Well, thou good servant, because thou hast been faithful in a very little, have thou authority over ten cities :" or, ** Enter thou into the joy of thy Lord." Luke xix. 16, 17. Matt. xxv. 23.
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** They that shall be accounted worthy to obtain that world.*^ Luke XX. 35.
*' Who will render to every man according to his deeds, to them who by patient continuance in well-doing seek for glory and honour and immortality, eternal life." Rom. il. 6, ?•
" Let us not be weary of well-doing, for in due season we shall reap if we faint not." Galat, vi. 9.
'* He which soweth bountifully shall reap also 4>ountifully." 2 Cor. ix. 6.
" If any man's work abide which he hath built thereupon, he shall receive a reward." 1 Cor. iii. 14.
" This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully." 1 Peter ii. 19.
" Whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." 1 John iv. 22.
" Blessed are they that do his commandments that they may have right to the tree of life." Rev. xxii. 14.
" The Scripture cannot be broken." The simple question is, whether the expressions in the Tridentine decrees concerning jus- tification, which are considered most objectionable, do, when fairly weighed and taken with the context^ amount to more than these and other texts will warrant. Surely the difference between the " thank- worthy" of St. Peter, and the " deservings" of these decrees, is not 80 great that they should be condemned as Anti-chiistian for using the latter term instead of the former. It seems to me that they who take most offence at these decrees, forget that the council is not defining the light in which men are to regard their own good works or endeavours to serve God, as though they were cause for boasting or glory, but merely abstractedly, the manner in which the Scriptures speak of them, the light in which God, of His great mercy for His Son's sake, is pleased to view them, when wrought in Christ. At the same time, I will freely own, that I wish the expressions had not been used.
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SESSION VII.
Of thb Sacraments in General.
Page 213, Canon 1.
If the Church of Rome had forborne to define a sacrament^ and had left the term as vague and open as it appears to have been in the early Church, no just exception could have been taken to her applying it, in a loose sense, to any and every reli- gious ceremony. But since she has thought fit to define it, as a visible form of invisible grace, ordained of Christ, she stands self- condemned of schism unless she can prove the truth of that which she has affirmed under anathema, namely, that all the seven rites to which she has given this title answer to her defi- nition of it. It will be shewn in the proper places, that she is, confessedly, unal^le to do this in respect to the five additional ones. The following extract from Gregory the Great, Bishop of Rome, will show how many sacraments he received. It will be found in the canon law. Deer. ii. pars, c. 1. q. 1. § 84. Sunt autem sacramenta, baptisma, chrisma, corpus et sanguis Christi, quae ob id sacramenta dicuntur, quia sub tegumento corporalium rerum virtus Divina secretins salutem eorundem sacramentorum operatur." Again, ** Hoc de corpore et sanguine Domini nostri Jesu Christi, hoc etiam de baptismate et chrismate sentiendum est." Here are only two sacraments recognized, washing and anointing being as much included under one, as the body and blood are under the other ; confirmation or chrism being no more a sacrament distinct from baptism, than the cup is a sacrament distinct from the bread.
Page 217, Canon 12. This is a monstrous and fearful assertion, which supposes it to be in the power of every malicious or sceptical priest to deprive
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the holiest of God's worshippers of the grace which is sought in the sacraments. There is mention of this notion in Pope Euge- nius's letter to the Armenians at the Council of Florence, hut this was the first time that a reputed General Council sanctioned it. But the Church of Rome is not content with placing all receivers of sacraments at the mercy of the priest's intention ; and when we know how many avowed infidels there have heen found in the ranks of her priesthood, this alone (according to her own theory) opens a fearful door to douht and hesitation, affect- ing the validity of the ordinations and administrations within her pale since the Council of Trent ; but in the sacrament of the holy Eucharist she has placed the communicants at the mercy of the baker's and vintner's intention, and any malevolent tradesman who supplies the wine and wafers to be used in the Lord's Sup- per, has it in his power, according to their rubrics, to deprive the communicants of the grace of the sacrament. For, " Si panis non sit triticeus, vel si triticeus, admixtus sit granis alterius generis in tanta quantitate, ut non maneat panis triticeus, vel sit alioqui corruptus : non conficitur sacramentum,** " Si sit con- fectus de aqua rosacea, vel alterius distillationis, duhium est an conjiciatur.*' ** Si vinum sit factum penitus acetum, vel penitus putridum, vel de uvis acerbis seu non maturis expressum ; vel admixtum tantum aquae ut vinum sit corruptum, non conficitur sacramentum" — Rubricae Generales. Lugd. 1827.
Of Baptism. Page 219, Canon 4. This is directly in opposition to the decision of the Greek Church, which, in the second canon of the TruUan Council, con- firmed St. Cyprian's opinion ; as was observed in the notes to the 4th canon of the 4th Lateran. See above, p. 348.
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trent. confirmation. 37 1
Of Confirmation.
Page 223, Canon 1.
Two things are wanting to render confirmation a sacrament according to the Roman (which is the same as the English) ex- position of one. 1 . It cannot be proved to be an ordinance of Christ's institution. 2. It has no visible sign. As to the first, in point of fact, it is admitted by the Roman bishops themselves. In the late Bishop Doyle's Abridgment of Christian Doctrine, Dublin, 1828, in the exposition of confirmation, the question is asked, " When did Christ ordain this sacrament ? A. The time is not certain ; but divines most probably hold, it was instituted at Christ's last supper, or between his resurrection and ascension." But, as if it were not enough to affirm, on pain of anathema, the fact of an institution which they are confessedly unable to prove, the Catechismus ad Parochos, makes it a lie with a circumstance, in order to gain it more credit. " A pastoribus explicandum est Christum Dominum non solum ejus auctorem fuisse ; sed, sancto Fabiano Pontifice teste, chrismatis ritum et verba, quibus in ejus administratione Catholica Ecclesia utitur, praecepisse." And be- cause this barefaced accumulation of unwarranted statements might stagger the simple priests, who would be at their wit's end to make good their assertion, the Catechism suggests how this may be done ; " Quod quidem iis facile probari poterit, qui eonfirma- tionem sacramentum esse confitentur : cum sacra omnia mysteria humanse naturae vires superent, nee ab alio quam a Deo possint institui." (De Confirmat. Sacram. § 5. Lugd, 1676, p. 166.) Ordinary mortals would have said, the institution proves the sacrament : no, says the Roman Catechism, the sacrament, (which we assume) proves its own institution, which was the point in dispute. As to the second point, the visible sign, which
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is wanting in this rite, the Church of Rome has declared the chrism or anointing which they use, to he the sign, or as they speak, the matter of it. But however ancient the use of oil in this service may he, it is so far from having heen instituted hy Christ, that their own writer Estius, (cited hy the learned Bing- ham), says, "Communior sententia est, Apostolos initio suss praedicationis non usos fuisse Chrismate in administratione hujus sacramenti," in Sent. lih. iv. dist. 7. sect. 7. Duaci, 1616. p. 88. And Bishop Stiilingfleet has collected the testimonies of William of Auxerre, Cardinal Bonaventure, Alexander of Hales, Car- dinal de Vitriaco, Cajetan, and Sirmond the Jesuit, upon this point, who all declare that chrism has heen added to the rite of confirmation hy the authority of the Church, since the time of the Apostles. See his " Council of Trent disproved by Catholic tradition," pp. 77—80.
Of the Eucharist.
Page 225, Chapter 1.
Notwithstanding all the strictness with which the Tridentine Fathers endeavoured to tie up men's minds relative to the doc- trine of transubstantiation, which forms, with them, the most prominent feature in this subject, they have yet contrived to leave loopholes enough for any one, so-minded, to escape from the obvious force of their definitions. For, after all, it appears from this first chapter, that all they contend for is a sacramental pre- sence of our Lord, not a natural one. There is a remarkable discrepancy observable in this chapter between the Tridentine bishops and the earlier writers, who were deemed very good Ca- tholics ; for it is stated here, that the mode of Christ's existence or presence in the sacrament can be understood in the thoughts by
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faith ; this is what St. Bernard ^ and many other writers have uniformly denied.
Page 228, Chapter 3.
Observe 1st, that from the first chapter it appears that by the true body of our Lord, and His true blood, together with His soul and divinity, they merely mean His true sacramental body and blood, and soul and divinity. Observe, 2, that in Roman theology, a part contains the whole. That the body, ordinarily, contains the blood, we know ; and, unless our Lord had en- joined the receiving of both elements, we might have supposed that a man in receiving the body had sufficiently communicated in both. But here they affirm that the blood contains that body, within the veins of which, when not forcibly separated, it flows.
Page 230, Chapter 4.
In speaking of the deep mysteries of our religion, it is well not to seek to be wise above what is written, but to bear in mind the saying which the wise King of Israel applied to another pur- pose, " God is in heaven and thou upon earth, therefore let thy words be few." Eccl. v. 2. I will therefore content myself with observing that the mode of our blessed Saviour's presence in the holy Eucharist, which, in the first chapter, was denied to be natural, and limited to sacramental, is in this chapter declared to be substantial. I would fain leave these apparent inconsistencies in the obscurity in which I find them. One thing they satisfac- torily demonstrate, namely, the folly of Christ's servants at- tempting to define what their Master has left undetermined.
Page 231, Chapter 5.
It is a curious expression they have here, and not easy to be understood, when they afiirm that men are to offer divine Latria
> " Nolite, itaque, nolite qcuerere quomodo fiat." — Colon. 1641. v. p. 268.
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(not to the bread or wine, which have ceased to exist ; not to the sacramental body and blood of which they first spake, nor to the substantial body and blood according to their second theory, but) to the sacrament ; now a sacrament, according to them, is a visi- ble form of invisible grace : but the only visible thing, according to their own acknowledgment and the evidence of all men, is that which they call the accidents of bread and wine. It is then, in strictness of speech, to the accidents of bread and wine, that divine worship is enjoined, by the decrees of the Roman Church.
Page 233, Chapter 6.
This is purely a matter of discipline, for the regulation of which, according to their discretion, the bishops of every Church have clear warrant, so it be to edification. That it was practised early, as early as the second century, we learn from Justin Martyr ; but transubstantiation had not been then invented. How the Romans can recommend it, (those among them who receive the second de- finition of the Council of Trent and reject the first,) it is not easy to understand ; for thus,- according to their second theory, the sub- stantial body and blood of the Lord Himself is exposed to mildew and decay, to mice, and slugs and other vermin. The Church of England, finding that, after the introduction of the doctrine of transubstantiation, the custom had given rise to many supersti- tions, which are not even yet eradicated from the minds of the people, has wisely dispensed with it.
Page 34, Chapter 7.
If the advice in this chapter respecting those in mortal sin had been in the way of recommendation, instead of peremptory in- junction, no exception could have been taken to it*
Page 236, Chapter 8. An admirable and excellent exhortation ! Pity that men who
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could thus invite to Christian unity, should have gone out of their way to put an e£fectual bar to it, by anathematizing the Fa- thers of the Church, and all who follow in their steps. See Appendix.
It is worthy of remark, that that which in chapter four they designated as the substance of the body of Christ, is here styled supersubstantial food. Can it be both ? If not, which do they mean?
Page 238, Canons 1 and 2.
For the Fathers of the Church anathematized by these canons. See Appendix.
Page 240, Canon 4.
In making this assertion they anathematize the authors of the ancient Liturgies, where the conversion of the sacramental elements from common bread to holy and spiritual food is prayed for, for the use of the communicants, not abstracted from the use. Nay, their own canon of the mass is a witness against them, that they have departed from the ancient doctrine held by the compi- lers of it. For all that is prayed for there is, that the oblation " may be made unto us the body and blood of Thy most beloved Son :" that is, clearly for the use of the communicants. More than this is not said.
Page 241, Canon 6.
This is somewhat different from G^iapter 5. There, divine worship was to be paid to the sticrameM, i. e. to the visible farm of invisible grace, in strictness of speech, to the accidents of bread and wine which are all that are visile in the matter. Here it is to our Lord Himself. No doubt He is to be adored everywhere and at all times — the very celebration of the sacrament is an act of adoration to Him, then present among His people. But, alas !
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this will not content them — the God whom they worship in the Eucharist, is one who is capable of being carried about in pro^ eessionSf and exhibited to the people^ Strange that the words of Baruch» whom they had just admitted into the canon, should not have availed to deter them from such an exposition. " They are borne upon shoulders, having no feet ;— if they fall to the ground at any time they cannot rise up again of themselves : nei-: ther, if one set them upright, can they move of themselves." (Baruch vi. 26.) Can the Roman advocates show cause why these sentences should not be applicable to the case before us ? It is worthy of note that the number of bishops present in this session, and who passed these decrees, which have so shocked and scandalized reflecting and conscientious persons, did not exceed forty-five.
Page24S, Canon 11. See Note on chap. ?•
Sacrament of Repentance.
Page 245, Chapter 1.
By their definition here, the Tridentine Fathers have rendered the sacrament of the holy eucharist nugatory and superfluous for the remission of sins. For, that a man, continuing in the state of justification into which baptism admits him, would need no other sacrament for the remission of sins, they themselves expressly afiirm. But what they are pleased to call the sa- crament of repentance, if it be accompanied with tears and labours, does restore a man to this state of justification. He needeth not, then, according to their own words, another sacra- ment for the remission of sins. Thus they would reduce the holy eucharist to a bare act of worship. That another sacrament is indeed needed to restore men to that grace from which they^
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fall by sin after baptism, is most true, but the Catholic Church has ever held the eucharist itself to be that sacrament, as may be seen in the Liturgy of St. Basil, " make this bread to become the holy body of the Lord God Himself, and our Saviour Jesus Christ, ybr the remission of sins^ and for eternal life, to them who partake of it." Renaudot, i. 68. So that of St. James, " Make this bread the holy body of thy Christ, and this cup the precious blood of thy Christ, that all who are partakers thereof may obtain remission of their sins" Brett's Collection, p. 18. And their own canon and offices witness to the same truth. " O Lord Jesu Christ, thou Son of the living God .... deliver me by this Thy most sacred body and blood, from all my iniquities," &c.
Paoe 250, Chapter 3*
The Tridentine Fathers, in the third chapter on the eucharist, define a sacrament to be a visible form of invisible grace. In the tenth canon of the sacraments in general, they affirm with ana- thema, that all Christians have not the power to administer these visible forms of invisible grace : in this chapter they declare the matter, t. e, the visible part of the sacrament* of repentance, to consist of the contrition and confession and satisfaction of the peni- tent himself. I will not stop to point out the unreasonableness and absurdity of the definition, but merely to observe that, if this be so, then, unquestionably, every penitent is the minister of this sacrament. But all men stand in need of repentance ; so that either this rite has no visible form or matter, in which case it is no sacrament ; or it must be admitted that every Christian, priest or layman, has power to administer a sacrament. They seem themselves to have felt the difficulty. For, endeavouring to put out of sight that the form of a sacrament must be visible, accord- ing to their own definition, they tell their people that the words "I absolve thee," are sufficient to constitute the form of this would-be sacrament. I suppose some of their advocates will
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tell us that the motion of the priest's lips, which may he seen in uttering these words, is sufficient to constitute a visible sign.
Page 252, Chapter 4.
Two things are worthy of note in this chapter ; 1st. that con- trition, with the wish for the rite of penance, will reconcile a sinner to God without the rite. 2. That attrition, or the mere fear of punishment, is a sufficient disposition for attaining the grace of God in this would-be sacrament.
Page 255, Chapter 5.
Here an attempt is made to invest the Christian priesthood with the prerogative of the Most High, who is a searcher of the hearts, and a discemer of the thoughts ; in forgetfulness of the very distinction which God drew between Himself and all men — " man looketh to the outward part, the Lord trieth the heart." As Christ has invested His ministers with no power to do this of themselves, the Tridentine Fathers have sought to supply what they must needs consider a grievous omission on His part, by enjoining all men to unlock the secrets of their hearts at the command of their priest, and persons of all ages and sexes to submit not only to general questions as to a state of sin or re- pentance ; but to the most minute and searching questions as to their most inmost thoughts. The extent to which the confessors have thought it right to carry these examinations on subjects concerning which the Apostle recommends that they be not once named among Christians, and which may be seen either in Den's Theology, or Burchard'^ decrees, c. 19. Paris, 1549, affords a melancholy, painful, and sickening subject for contemplation ; especially, when it is considered that they were Christian clergy who did this, and that it was done in aid, as they supposed, of
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the Christian religion. The fearful effects of these examinations upon the priests themselves, I will do no more than allude to ; he who may think it necessary to satisfy himself upon the point, may consult the cases contemplated and provided for (among others), by Cardinal Cajetan, in his Opuscula, Lugd. 1562, p. 114. In the Bull of Pius IV., Contra solicitantes in confessione, dated Ap. 16, 1561. (BuUarium Magn. Luxemb. 1727. ii. p. 48), and in a similar one of Gregory XV., dated Aug. 30, 1622. (Gregor. XV. Constit. Rom. 1622. p. 114), there is laid open another fearful scene of danger to female confitents from wicked priests, ^'mulieres penitentes ad actus inhonestos dum earum au- diunt confessiones alliciendo et provocando." Against which fla- grant dangers, and the preparatory steps of sapping and under- mining the mental modesty of a young person by examinations of particular kinds, it is vain to think that the feeble bulls of the Bishops of Rome can afford any security. These observations apply to the system of the Roman Church, peculiar to itself, of compelling the disclosure of the most minute details of the most secret thoughts and actions. As to encouraging persons whose minds are burthened with the remembrance of fearful sins, to ease themselves of the burthen by revealing it to one at whose hands they may seek guidance and consolation and prayer, it is a totally distinct question, and nothing but wilful art will attempt to con- found them. On this point I see no reason to withdraw a regret which I have before expressed as to its disuse in the Church of England ; for I cannot but believe that, were it more frequently had recourse to, many a mind would depart the world at peace with itself and with God, which now sinks to the grave under a bond of doubt and fear, through want of confidence to make use of ghostly remedies.
The claim of the Roman system to divine institution and to being necessary to salvation, will be considered under the sixth canon.
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Page 261, Chapter 6.
As to the first part of this, which relates to the persons qualified to administer this sacrament, I would refer my reader to the note above on chapter 3. I am not called upon to extricate the Romans out of their own net. For the latter part of this chap- ter, which relates to the judicial power of the priests, the note on canon 6 below, will bear upon it. But the concluding sentence of it may not be passed over without direct notice. Here, after all we have heard about a true sacrament, divine institution, and necessity for salvation, we are let into the light in which the mat- ter is regarded among some at least of the priests themselves — namely, that of a mere empty farce, of which they feel themselves at liberty to make a joke. And here it is worthy of observation how they turn the tables upon themselves ; for they say that a confitent who knows the confessor to absolve in joke, is careless of his salvation unless he seek out another who virill do it seri- ously. Hitherto we had been told that the priests were judges of the people ; here it is evident that the people are made judges of the priests ; and, according as they judge him to be in earnest or in joke, they are to be content or not with his ministration.
Page 263, Chapter 7.
Here, priest and no priest, valid an invalid, are predicated of the same persons in the administration of the same rites. He has received the keys of the kingdom of heaven, the judicial power of forgiving sins, and yet his acts are invalid, in any case which it may please his Bishop or his Pope to reserve. One would have thought that here if ever the maxim would apply, " Fieri non debet, factum valet." But it appears that, according to the Church of Home, the acts of a layman, in administering baptism and admitting to the kingdom of heaven, (which, surely, if any other, is an exercise of the keys), are more valid than those of a priest in remitting the sins of a penitent who is a
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member of that kingdom. Is not this to " strain at a gnat, and swallow a camel V*
Page 265, Chapter 8.
This IS a remarkable chapter. The repeated expressions of re- ference to our blessed Lord, "in whom we live, in whom we merit, in whom we make satisfaction when we perform worthy fruits of repentance, which from them have power, by Him are offered to the Father, and through Him are accepted of the Father," plainly show how keenly alive the Tridentine Fathers were to the danger of men considering their own penances as irrespective of our Lord's death and mediation, against wliich error they thus endea- vour to guard. But the other error of making God, or God's ministers in His behalf, through vengeance of past sins, and not merely for the correction of the offence, insist upon penal satis- factions from those who, with true repentance, and with faith in Christ, have forsaken their sins, as though the vicarial pu- nishment inflicted upon the Son of God were not sufficient to satisfy the divine vengeance, is left, and must needs be left, untouched. But how great injury this does to the full, per- fect, and sufficient sacrifice of our Lord, and how great injury also to the character of our heavenly Father, there need no argu- ments to prove. The passages cited by the publishers of the Tridentine decrees. Genesis iii. 2 Sam. xii. Numbers xii. and xx. being all taken from the old dispensation, cannot be pressed, because the analogy of God's dealings before and after the suf- ferings of our Lord, will not altogether hold : besides, they all relate to cases of open sin, in which, for the edification of others, temporal punishment was inflicted, from which no argument whatever can be adduced in behalf of vindictive penalties for secret sins, which have been repented of, confessed, and forsaken, with faith in Christ. Itwould seem from the expressions in line 8, p. 267, compared with line 7, p. 269, that they consider the practice of the virtues most opposed to the sins committed, among the vindictive penalties for sin. A strange and most unhappy light in which
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to r^^ard what the Scriptures would have us consider our highest privileges and our choicest happiness. That the practice of the Church of Rome is in accordance with this is placed beyond all doubt, when it is known that the repeating a certain number of prayers is often enjoined as a penance or punishment for Wn.
Of Extreme Unction.
Page 272, Chapter 1. Here it is said that the institution of extreme unction by our Lord^is implied by Mark vi. 13, where it is said of the Apostles, that " they anointed with oil many that were sick, and healed them." But, by-and-bye, Session 22, ch. 1, we are told that the Christian priesthood was not instituted until our Lord's last supper. Either then, extreme unction is no sacrament, or they who are no priests can administer a sacrament ; for the Apostles were not priests, according to the Church of Rome, at the time spoken of by St. Mark. But further, a sacrament is a visible form of invisible grace ; but the passage in St. Mark speaks only of healing the body ; and therefore Cajetan, as cited by Catharinus, rejects this text as inapplicable to this sacrament ; and Suarez (in Part. iu. disp. 39. sect. 1. n. 5), says, that when the Apostles are said to anoint the sick and heal them, (Mark vi. 13) this was not said in reference to the sacrament of unc- tion, because their cures had not of themselves an immediate respect to the soul." Nor will this pretended sacrament derive more assistance from the passage in St. James, in which they say that the institution by our Lord is proclaimed and declared by that Apostle, at least, if Cardinal Cajetan is any authority, who is thus cited by Catharinus in his Annotationes, Paris, 1535, p. 191. de Sacramento Unctionis Extreme. 1* Sed et quod scribit B. Jacobus, * Infirmatur quis in vobis?' &c. pariter negat reveren- dissimus ad hoc sacramentum pertinere, ita scribens, nee ex ver- bis, nee ex effectu, verba haec loquuntur de sacramentali unctione extreme unctionis, sed magis de unctione quam instituit Doroinus
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Jesus exercendum in aegrotis. Textus enim non dicit, Infiimatur quis ad mortem ? sed absolute, Infinnatur quis V* &c. But that this rite, which they now call a sacrament, was originally applied chiefly to the healing of the body, is manifest from the prayers which accompanied it. " Cura quaesumus, Hedemptor noster, gratia Spiritus Sancti languores istius infinnij* and so the direc- tions, "tn loco ubi plus dolor imminetf amplius perungatur" Let the patient have most oil applied in the part where the pain is greatest. (Sacr. Gregor. by Menard, Paris, 1542, p. 252.) From all which we come to the conclusion that the allegations of the Council of Trent on this matter must be pronounced "not proven." Which, if it were a mere opinion, would be of no great consequence. But when their assertion is supported by anathema, *and every communicant in their Church bound to be- lieve it as necessary to salvation, it serves to show the cruelty of this Roman mother both to her own children, and to them whom she reckons strangers. It is in vain that the Roman writers attempt to strengthen their cause by appeals to the Greek mys- teries. The Greek mysteries and the Latin sacraments are not synonymous. And as concerns this of unction, which, (as its epithet " extreme," which the Romans have added, implies) is designed for persons in articuh mortis^ or in exitu vitce, as we have it in the third chapter ; this derives as little countenance from the Greek Church as it does from St. James. For in the Greek Church, the service of anointing is used to per- sons in any illness ; and is used by them solely for recovery from sickness, as the following prayer at the application of the oil, clearly shows. " O holy Father, the physician of our souls and bodies, who didst send thine only-begotten Son our Lord Jesus Christ, to heal all diseases, and to deliver us from death, heal this thy servant M. from the bodily infirmity under which he now labours, and raise him up by the grace of Christ." King's Greek Church. London, 1772, p. 321. It will be found also in Goar, Rituale Graec. Paris, 1647, p. 417. As to the expediency, or otherwise, of retaining the rite in the visi- tation of the sick, this is nothing to the present purpose. Let it
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be as expedient as it may, which I am not denying, this in nowise proves it to be a sacrament. To this two things are wanting : 1. The grace, 2. the institution by Christ. On the former point we have spoken : as to the latter, when we find Bishop Doyle in answer to the question, *' When did Christ institute it V* obliged to answer, ** The time is uncertain ; some think it was instituted at his last supper ; other that it was done betwixt his resurrec- tion and ascension," (either of which expositions is at variance with the Trent reference to Mark vi.) we may well leav^e the matter without further comment.
Canons on the Sacrament op Repentance.
Page 279, Canon 3. •
The Church of Home here denounces anathema upon all who shall interpret John xx. 22, otherwise than of the sacra- ment of repentance. But Cyprian in his Epistle to Juba- janus concerning the invalidity of heretical baptism, expounds the text of baptism, for after citing it, he adds, " Unde intelli- gimus non nisi in Ecclesia praepositis, et in Evangelica lege ac dominica ordinatione fiindatis, licere baptizare, et remissam peC' catorum dare.** Wirceburg, 1782, vol.i. p. 235.
Page 279, Canon 4.
Here we find, that although, as was seen above, chapter 4, contrition with the wish for this sacrament, will avail for re- conciliation without the rite itself ; contrition with the rite, will not avail, unless it be followed with satisfaction, i. e. acts of penitential punishment. Ambrose's observation is apt here : ** Lacrymas Petri lego, non lego satisfactionem," in Luc. xxii. 63. For this would-be sacrament has this peculiarity, that its grace does not accompany it, but depends upon 'something to be done afterwards by the penitent, who is thus made his own adminis- trator. For he who applies the grace of a sacrament to a man, which is here said to be withheld till the works of penance are performed, must needs be the minister of the sacrament.
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Paos 281, Canon 6. Here sacramental confession is affirmed to be of divine in- stitutiony and auricular confession likewise, and he is accursed who shall deny it. This is bravely said ; yet the Fathers might have recollected that in the Latin Church as late as 813, it was matter of dispute whether there was need to confess to a priest at all, as appears from the thirty-third canon of the Council of CabaiUon, which is as follows : ** Quidam Deo solum- modo confiteri debere dicunt peccata, quidam vero sacerdotibus confitenda esse percensent: quod utrumque non sine magno fructu intra sanctam fit Ecclesiam. Ita dumtaxat ut et Deo, qui remissor est peccatorum, confiteamur peccata nostra, et cum David dicamus. Delictum meum cognitum iibifeci, &c. et secun- dum institutionem Apostoli, confiteamur alterutrum peccata nos- tra, et oremus pro invicem ut salvemur. Confissio itaque quae Deo fit, purgat peccaia^ ea vero quae sacerdoti fit, docet qualiter ipsa purgentur peccata," &c. — Cone. vii. 1279. Was Leo the Third asleep, that he could suffer such heresy to be broached and not denounced ? But all the world knows, that till 1215, no decree of Pope or council can be adduced enjoining the necessary observance of such a custom. Then at the Council of Lateran, Innocent III. commanded it. As the Latin Church affords no sanction to the assertion of the Tridentine Fathers, so is it in vain to look for it among the Greeks, for there, as Socrates, Hist. Eccles. v. 19, and Sozomen, Hist. Eccles. vii. 16, inform us, the whole confessional was abolished by Nectarius, the Arch- bishop of Constantinople^ in the 4th century, by reason of an indecency which was committed on a female penitent, when pur- isuing her penance ; which, sure, he would not have ventured to have done had he deemed it a divine institution. Sozomen, in his account of the confessional, says, that the public confession in the presence of all the people, which formerly obtained, having ^been found grievous ^opriKov wq eIkoc, a well-bred, silent, and prudent presbyter was set in charge of it ; thus plainly denoting the change from public to auricular confessions. It was this
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penitential presbyter whose office was abolished by Nectarius, who acted by the advice of Eodaenion, ^rvy^p^tnu ^e iicavrov, ry Ihlif ffvy€iB6ri r&y fiv^rrripltiv fUTi\Eiv* And the reaaoa he assigned is one which the Chunsh of Rome would have done well to bear in mind ; oifTt^ yap fi6rwQ txeiy Tt^y acxkri^iay r^ djSXao'* fijfiffToy.
Page 281, Canov 7. Here the Fathers have stolen a march upon themseifres. Not only is auricular confession in the genial a divine UMti- tution, but the detailing every minute particular of every se^ cret sin is also of divine right necessary to salvation ; and he is accursed who shall deny it. Maete virtute puer ! But ndiat says St. Ambrose. '' Lavent lacrymse delictum, quod voce pudor est confiteriy et veniae fletus consuknt, et verecundise. Lacrymss sine horrore oulpsm loquuntur. Lacrymae crimen sine offensione verecundise coafitentur.'' In Lucam. lib. x. c. 22« Edit. Venet. 1781. iv. 248. And what says St. Chrysostom? *< Aca roiro irapaKoKa ical hiofiai koI dyTi(io\&f e^o^oXoycIo^iu r^ 0£^ trvye'- X^i' Ov^e yap €lt diarpov vt &yw r«v trvv^vXiay rtay viuf, oit^ eicfcaXvi//ai toIq ardpknrovQ &yayKa(ia ra hfmprrjfAaru* ro ^vreiBic iLydirrvioy t/xvpotfOey rov Oeov, Kal ahtf Bei^y ra TpavfMLra^ coU vrap* avrov ra ^dpfxaxa atrtfiroy, (Horn. v« de Incomprebenfflb. Dei Natura. Paris, 1834, 1. p. 600.) Are not Ambrose 4ind Cfary* sostom as good witnesses of Catholic tradition as the cabal at Trent ? Nay, their own Cardinals since, have staggered at the enormity of the assertion. We find Cathaiinus, in his Annota- tions upon Cardinal Cajetan^ complaining : ** Circa posnitentiaB saeramentum mirabile illud est, quod ubicumque de peccatxMrum confessione aliquid legitur in Seripturis, summa industria niti videtur ut sacramentalem auricularemque confessionem toliat.'' Paris, 1581, p. 181.
Page 283, Canon 9. Here they are damned who affirm that the sacramental ab- solution of a priest is ministerial and not judicial. Deeper and deeper still ! They have already in the lump damned
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the whole Greek Church, and the Latin up to the thirteenth cen- tury ; and havii^ cut off in particular, Chrysostom and Ambrose by the seventh canon, proceed to do more execution with the ninth. Hear Jerome on Matt. xvi. 19. *' latum locum episcopi et presbyteri n<m intelligentes, aliqnid sibi de Pharisaeorum as- sumunt superdlio : ut vel damnent innooentes, vel solvere se noxios arbitrentur : cum apud Deum non sententia sacerdotum^ sed reorum vita quaeratur. Legimus in Levitico de leprosis : ubi jubentur, ut ostendant se sacerdotibus : et si lepram habuerint, tunc a sacetdote immundi fiant; non quo sacerdotes leproROS fsudant et immundos, sed quo habeant notitiam leprod, et non leprosi : et possint discemere qui mundua quive immundus ait. QucHDodo ergo ibi leprosum sacerdoa mundum vel immundum facit ; aic et hic alligat, vel solvit epiacopua et presbyter : non eoa qui insontes aunt vel noxii, aed pro officio suo, cum peccato- rum audierit varietatea, adt qui ligandus sit, qui aolvendns."
Hear Clemens Alexandrinus, Pasdag. lib. i. c. 8. Edit. Lugd. 1616, p« 86, speaking of our Lord : *^ Aia rovro fiovo^ (Aroc oToa TE afUifai ra ir\iy/*ft£X^/ifiaTW inro rov wnrpoc rwy 6\wy, 6 raxBeic raiSayi^oc ^ft^r^ fi6yoc i rijfc vttoko^c ^laxpivai r^v n-apoico^r BvvofKVoc.** Ambrose, De Spir. Sanct. lib. iii. c. 18. Venet. 1781. ii. 479. ** Ecce quia per Spiritum Sanctum peccata do- nantur. Homines autem in remiasionem peocatorum nanisterium suum exhibent, non jus alicujus potestatise xercent.'' Cyprian, De lapsis. Edit Wirceb. i. p. 334. ^* Nemo ae fallat, nemo se de- cipiat. Soiua Dominua miaereri potest. Veniam peecatia, quae in ipaum commiasa aunt, solus potest ille largiri, qui peccata noatra portavit, qui pro nobia doluit, qiiem Deua tradidit pro pec- catia nostris. Homo Deo esse non potest major ; nee remittefe aut donate indulgentia sua servus potest, quod in Dominum de- licto graviore commissum est." Optatua, book v. Edit. Wirceb. torn. i. 86 — 93. " Cum ergo videatia^ omnea, qui baptizant, ope- ratios esse non dominos, et saeiamenta per se esse sancta, non per homines, quid est quod vobis tantum vindicatis ?'* ** Non enim potest id munus ab homine dari quod divinum est." ** Vi-
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dete Deum esse datorem : videte Deum unumquemque mundare* Sordes enim et maciJas mentis lavare non potest, nisi Deus, qui ejusdem fabricator est mentis/' " Nolite v6b%$ majestatis dam^ nium vindkare.'* Christi vox est invitantis, Venite, benedicti patris mei : veniunt gentes ad gratiam. Exhibet ille, qui invi- tare dignatus est : ministerium exercet turba famulorutn.**
Page 290. — {Communion m One Kind.)
The Council has done well to keep out of sight the real ques* tion ; which is not whether the people are bound to receive in both kinds, for that rests with the clergy, and the people can re- ceive no more than the clergy are willing to give. But the ques- tion is, whether the priests are or are not bound to administer in both kinds. On this the council says nothing ; and wisely, be- cause as the Church of Rome grounds the commission of priest- hood upon the words, ** Do this in remembrance of me," it is clear that where the cup is not administered, that commission is violated. For it was in reference to the cup, as well as to the bread, that our Lord spoke these words. Do this — do what? Do as I have done ; offer bread and wine to God, consecrating them by prayer and thanksgiving, and then distribute them to the faithful who are present, that they may be partakers in my body and my blood. The Catholic writers condemned by the anathemas of the first and second canons, will be found in the Appendix. There being no dispute between the Churches of England and Home in the matter of infant communion, consi- dered in the fourth chapter, and fourth canon ; there is no need here to enter into a consideration of it.
Page 29S.— {Of the Sacrifice of the Mass.)
The service of the Holy Eucharist being two-fold, a sacrifice and a sacrament, care must be taken, lest in explaining the nature of it, or opposing errors concerning it, we so magnify one portion as to put the other out of sight ; " lest of two parts we have but one." Our quarrel with the Church of Rome in this matter^ is
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not that she has termed this holy rite a sacrifice, but that, in defining the nature of that sacrifice, she has countenanced errors of the most fearful kind. I say countenanced, rather than incul- cated ; because, notwithstanding all that has been said Upon the subject, the definitions of the Council of Trent will, upon exami- nation, be found to be so vague, so inconsistent, so self-contra'- dictory, as to afford latitude for almost any explanation ; and in point of practice, the most different opinions upon the point have been broached and openly maintained by different individuals in the Roman communion.
Thus, while Harding the Jesuit, contends that '' Christ was twice immolated," has twice shed his blood, once in the Eucha- rist, and once on the cross ; and that the sacrifice of the Eucha- rist is a reiteration of that upon the cross : while Le Quien main- tains that the sacrifice of the Eucharist is a real sacrifice, and a continuation of that upon the cross. (Tom. ii. p. 274, cited by Courayer in his defence, ii. 146.) Cardinal Perron, du S. Sacr. de TEucharistie, Paris, 1622, p. 348, declares that the Christian sacrifice is ^figure or pattern (figure ou exemplaire) of that upon the cross : Cassander, that Christ is there offered by mystical r«- presentation and commemoration ; " idem illud corpus Christi ex ipsius mandato, quotidie offerunt per mysticam reprcesentationem et commemorationem sacrificii semel peracti . . . Sacrificii Christi in imagine reprasentatio, quo non efiScitur nova propitiatio et remissio peccatorum, sed ea quae semel sufficienter in cruce facta est, nobis quoque efficax esse postulatur :" (Op. p. 998, Paris, 1616, cited by Courayer, defence of his dissertation, ii. p. 177). and Cardinal Richelieu, that a mystical and figurtUive death is sufiScient to establish the essence of a true sacrifice.
That these and many more varieties of opinion may all find shelter and excuse in the Tridentine decrees, will be plain to all who consider that the Fathers in that council declare Christ's presence there to be not natural, but only sacramental ; yet at the same time substantial, but so that it is also supersubstantial ; that the sacrifice of the Eucharist is only representative of that
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upon the cross ; and yet that at the same time it is oj itself pro^ piiiaiory^ for that the same Christ is contained and offered up in it, and that the difference between the two is only in the manner of the offering : but that notwithstanding it is only afpUeaiive of the saving virtue of the others. The decision which we have seen above, that that which is upon the altar or in the priest's hands, or carried on their shoulders, is the God who is to be worshipped with Latria, might seem conclusive evidence that the sacrificing of our Lord in the Eucharist was intoided to be real and actual, were it not that in the fourth chapter and sixth canon of this Session, they maintain with anathema the orthodoxy of their Eucharistic service, wbichi they call the canon of the mass, than which nothing can be more directly opposed to such blasphemous fables and dangerous deceits. For the prayM of oblation in that canon, is in effect the same as that which is to be found in all tbe ancient liturgies, and is simply an oblation of the elements of bread and wine.
" Oblation. Wherefore, O Lord, we Thy servants, and also Thy holy people, having in remembrance (not repeating it, or doing it over again like Harding and Bossuet,) both the blessed Passion of the same. Thy Son, Christ our Lord, as also his re- surrection from the dead, and likewise his triumphant ascension into the heavens, offer unto thy glorious majesty qf Thine own gifts and presents^ a pure Host, an holy Host> an immaculate Host, the holy bread of eternal Uie, and the cup of everlasting salvation." And lest any should think that the terms ^'pure Host," and ** immaculate Host," are more than eould be aiq[^d to the simple elements, they will find in the cwxtinuanoe of the prayer, the selfsame tenns applied to the offering of Meldnse* deeh : and I suppose not even Hardiag hinsdb^ nor Le Quien, ever imagined that transubstantiation had taken jdaoe then* or that Melchisedech actualhf sacr^Uxd am Lord. In the Oriental liturgies the same thing is to be observed : I mean that the highest imaginable terms are used to that which Irenseu/s calls the new oblation of the New Testament, the offering of the crea-
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hires of bread and wine, as a thanksgiving meinorial of the death and paasion of the Lamb o£ God. In the liturgy of St. James it is styled *^ the tremendous uabloody sacrifice;" in the liturgy of St. Jc^n Chrysostom, ** this reasonable and unbloody sacri- fice." And that in the Oriental litmgies these high terms are applied to the elements previously to their sacramental conver- sion, is plain from this, namely, that it is not till after the act of oblation with these expressions, that the prayer of consecration or sacramental conversion follows, for the descent of the Holy Spirit, that he may make the gills the body and blood of Christ for the blessing of the partakers ; and that a repetition of the offering is not to be found. So utterly are the novel dogmas of Rome without shadow of countenance from their own and other anci^it liturgiesy into the imaginaticm of the compilers of which the idea of actually saerificmg our Lord Himself never seems to have entered. Nor do I think that a man can need higher and more convincing evidence against the doctrines of transubstan- tiation, as. taught by the Council of Trent, and that of the sacri- fice of Uie mass, as understood by Harding and Le Qaien to be taught hf the same, than is afforded by these liturgies.
Page 299, Chapter 1. — {Offered to God the Father, His body and His blood, under the species of bread and wine,)
If tins' be so, it is conclusive evidence against the Roman fic- tion (not uttcounteuanced by our own liturgy, but destitute of all couBtenanee whatever from any other,) that the conversion of die el^nenta, be it substantial, or be it sacramental, is effected by the words, ** This is my body :" for the act of oblation was prior to* the utterance of these words, which were used by our Lord at the disiributum of that wfaieh had been already offered and consecrated : ike order bemg. He took bread, blessed, gave tiMiiiks, brake, distrifmtedj and said, this ia my body. But if they prefer abiding by the M^c e^t corpus change, then it is clear that onr Lord merely offered bread and wine in prefiguration of
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that sacrifice which He has bidden us commemorate by the same. This, as I have already shewn, is all that the ancient liturgies oQBtemplated* And to this purpose is that saying of St* Augus- tine, cited in the canon law. (Deetet. iii. F. de Consecr. dist. ii» § 32.) *' Sacrificium visibilef invisibile est sacvame^um,** (De Civitate Dei, lib. x. c. 5.)
Page 300. — {Himself to he sacrificed by the Church.')
If by this is meant that our Lord is leally and actually sacri- ficed in the Eucharist, as Harding contended, it is simple down- right blasphemy. If all that it means is, that there is a comme- morative sacrifice of His death ; in other words that the oblation of bread and wine in obedience to His institution, is an action representing, and commemorating, and presenting before God, that great and only sacrifice which sense is warr^ted by the context, and in this sense it is used by many of their most emi- nent writers — we have no pbjectkns to offer to it. For in ibis sense it has been again and again acknowledged by our most eminent divines. Thus Archbishop Bramhallp in his worksy Dublin, 1677, p. 36. *'We acknowledge a representation of that sacrifice to God the Father, we acknowledge an impetration of the benefit of it, we maintain an application of its virtue : so here is a commemorative, impetrative sacrifice." Mede^ Chris- tian Sacrifice, book ii. c. 7. ** The sacrament of the body and blood of Christ, or the Lord's Supper, is a sacrifice according tp the style of the ancient Church. It is one thing to say, that the Lord's Supper is a sacrifice, and another to say that Christ is pTPperly sacrificed therein." (Ibid. c. 9.) ** Although the Eu- charist be a sacrifice, yet is Christ in this sacrifice no otherwise ofiS^red than by way of commemoration only of His sacrifice once offered. But this commemoration which is to be made to God His Father, is not, as is commonly supposed, a bare rememberk^ or putting ourselves in mind, but a putting God in mind* The commemoration therein must be made to God." Mason^ Vindic.
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Eccles. Anglic. Loud. 1625, p. 566. *' On the cross there was a true, real, proper, and substantial shedding of blood ; in the Eucharist it is improper, mystical, commemoratiye, and represen- tadve." Jewell^ Replie to Harding, Lond. 1609, p. 424. He cites Chrysostom, in Epist. ad Hebraeos Homil. xvii. who says, " We offer indeed, but in remembrance of His death. This sacri- fice is an example of that sacrifice. This that we do, is done in remembrance of that that was done. We offer up the same that Christ offered, or rather, we work the remembrance of that sacri- fice :'* and then Jewell adds, " Thus we offer up Christ, that is to say, an example, a commemoration, a remembrance of the death of Christ. This kind of sacrifice was never denied." Archbishop Cranmer, cited by Collier, Eccles. Hist. ii. p. 243. '* The oblation and sacrifice of Christ in the mass is not so called because Christ indeed is there offered and sacrificed by the priest and people, for that was done but once by Himself upon the cross : but it is so called because it is a memory and representation of that very true sacrifice and immolation." Bishop Andrews^ Seventh Serm. on Resurrect. 1641, p. 453, " This is it in the Eucharist that answereth to the sacrifice in the Passover, the memorial to the figure. To them it was, Do this in prefiguration of me ; to us, in commemoration of me. To them, foreshow ; to us, show forth. By the same rule that theirs was, by the same may ours be termed a sacrifice. In rigour of speech neither of them. For, to speak after the exact manner of divinity, there is but one only sacrifice properly so called.'' Ibid. Answer to Cbx* dinal Perron. Loud. 1629, p. 6, " The Eucharist ever was, and by us is considered, both a sacrament and a sacrifice."
Compare these with Cardinal Perron^ du S. Sacrement de TEudiaristie, Paris, 1622, p. 348. <* Que Taction du sacrifice externe de I'Eglise soit figure on exemplaire de ces grands mys<» t^es la, h s^avoir de Toodsion du corps de Christ en la crodx." De Matcay Traite de TEucharistie, p. 3, cited by Courayer, in his defence of his dissertation upon the English Ordinations, lib. iv. '' L*£ucharistie ainsi composee nous sert de m6moire dU
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ncrifice de la croix. Cette commemonrtiou oelebree ea FEucha- ricde s^af^Mtte sacrifice par let Pefcs." Maratf ia Sum. Theo- log. Tliom. Aqiiin. Pansy 1633, torn. iii« p. 416, ** Appellatur meraenta Gliritti immolatio ills actb, ques est Tera expresaaque craentae Cfaristi immolatioiiia figuia sea reprttSMilatM> at per quam efficitor aliquid qaod Christum mortunm r^praesentat : sola aatem. conseoatio hujusmodi actio est." C/n^tiUy Sum, dod. Ckr. Colon. 1570, p. 299, *' Mendacinm est quod Missa sit BOTum vel distinctam ant sii^;ulare sacrificiniD . . sod est solum memoria istios sacrifieii quod (qn« ?) non meietar remisaionem ; sad oratio, sen petitio est ut nobis condonetor remissio peoca- tonun propter actnm cracia." Ibid. p. 283, " Mksa est menoria solum Christi paswonia et inatituta ad memoriam non ad remis- sioiiem peccatomm. Non enka ob manducataonem et pototionem est promissa lemisaiD, sed ob traditktten corporis et sangsdnis elibsionem est promissa sains credenti." Car^imil Ho^ku, c. 40. Colon. 1534, p. 106, ^Sacrifidum hoc vocat exemplar iUhis, quod in cmce peractom est. Ibi enim vera oUatus, vere passus, vere mortuus est : hie eorum qnse ihi acta sunt« fit repnesao- tatio." ibid. di. 41, p. 113, '^Admonemur Chriali p^ssionis, atqae hac ratione vocatnr hoc sscramentiam sacrifioium. Sic enim a Cypriaao dictnm est: passio Christi est sacrifieinm quod o£krimos." CassanJtr, Opera, Paris» 1616, p. 99», ** Mani&o- tom est enim veterem illam Ecclesiam ita semper senaisse : corpus etsangoinem Christi semel in cmce oUata, ad salntem totius mnndi victimam esse perpetuam, quae semel oblata consuflsi non potest, sed efficax manet ad remissionem quotidianonm ddie- torum, quare et Christus in codis perpetnmn habens aaeerdotium qnotidie hanc pa?ennem victimam pro nobis quodammodo offert, quando ^nid patrem interpdlat pro nobia« itaque Bcdesise ministri idem iUud corpus Christi, ex ipaius aiaodato quotidie offerunt, per mjsticam reprsesentatiooem et commemoratioDem sacrifieii semel peracti, cujua saerykai perpetuam victimam, in ooslis ad dextetam Patris aasistentem ia sacra meusa prassentem habeat, per quam Deo Patri supplicant. Nan igitur kic nervum
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est sacrificiam, nam et eadem hie est nostra, quse in cruce oblata fuit, et sacrificii iUius in cruce peracti in mysterio commeiflo*- ratio, et continuati in ocelis sacerdotii et sacrificii Christi in ima« ^inem repisesentatio, quo non efficitur nova propkiatiOf ei remissio pecaUoTumj sod ea quae semel sufficienter in cmce &cta est nobis quoqne efficax esse postolatur." And so just before the Council c^ Trent, we find the doctrine of the sacrifice in the holy Eucha- rist expounded by the chapter of Cologne in their antididagma set forth in opposition to the work which Herman, their Arch- bishop, had published under the directions of Bucer. Cologne, 1542, p. 56. ^* Cum jam (passionem Christus) subire decrevisset, instituit et reliquit nobis sui sacrificii imaginem quandam, tan- quam sacrificium quo iterum atque itenim subinde in Ecdesiis sacrificaremus. Atque hoc ipsum e&t alteram istud sacrificium, non cmenta sed incruenta recordationis, gratiarum actionis, et laudis oUatio. Fraeeepitque nt sanctissimum illud sacrificium Patri ccelesti iterum atque iterum ac semper quousque veniat, spirituality et commemorative offeramus, non ad demerendam eo piimnm remissioBem peecatorum, quasi non sit per Christum semel itt emce omnibus credentibus plenarie et sufficienter im- petrata, verum in ejus suss redemptionis memoriam, hoc est, ut passionem ejus et mortem Deo Patri sanctissimis istis mysteriis mystice et figuraliter reprsesentemus et proponamus."
These extracts, to which others, if need be, could be added, suffice to show the wisdom of that caution with which the Church of England has expressed herself in the thirty-first Article upon this point : ^' The sacrifices of masses in the which it was com- monly said that the priest did ofier Christ for the quick and the dead, to have remission of pain and guilt, were blasphemous lables and dangerous deceits." When it is considered by whom the Articles were drawn up, it is clear that this condemnation is not directed against the sacrifice of the mass understood as Cranmer expounded it, (see above, p. 393,) but against such a grass actual sacrifice as that for which Harding and other writers of the Roman communion have contended : but which is wholly
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disclaimed by the writers I have adduced, since the Council of Trent, and is at utter variance with the collective exposition by the chapter of Cologne, a few years before the Council. The article does not hold out the notion which it condemns as one authoritatively taught in the Church of Rome ; but as a common report or superstition upon the subject. Many English persons have supposed that the framers of the article had the Tridentine decrees in view, and put forth their article with the express view of condemning those decrees ; but such persons forget that the English Articles were passed in 1552, and the Tridentine decrees upon the mass not till ten years afterwards, 1562. After all, the chief difficulty in allowing that exposition of the doctrine^ as given by the Chapter of Cologne and the other writers here cited, and which vindicates it from the objectionable and revolting sense in which we have been taught to regard it, arises from the doctrine of transubstantiation. For if transubstantiiation is sup* posed to have taken place in the recital of the words, ** hoc est Corpus,'* which is the common Roman theory, it seems difficult to understand how the priest who offers up in his hand the'tran*' substantiated thing, i. e. the actual substantial body and blood, and soul of Jesus Christ, can do, or suppose himself to do other* wise than actually, substantially, and in very deed, o£fer up afresh the Son of God. But both de Marca and Maerat since the Council of Trent, as Paschase Radbert, and others, had done before it, distinctly deny that there is any necessary connexion between transubstantiation and the sacrifice of the mass. Thus de Marca Dissertat. Posth. p. 114, "Hinc colliges sacrificii ra- tionem non esse ponendam in actu transubstantiationis." Maerat, Paris, 1633, tom. iii. p. 420, " Octavum corollarium est transub-' Stantiationem panis in Christi corpus et sanguinem ad Missse Sacrificium non pertinere. Novum est, substantialem quoque Christi in Eucharistiae productionem, ad MIssae sacrificium non gpectare;" and so before, Paschasius Radbert, Paris, 1618, p. 1564, '* Veritas ergo est, dum corpus Christi et sanguis vir- tute Spiritus in verbo ipsius ex panis vinique substantia efficitur.
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Figura vero dum sacerdos quasi aliud exterius gerens, ob recorda- donem sacrse passionb ad aram, quod semel gestum est, quotidie immolat agnum." I will not attempt myself to reconcile the ap- parent contradictions ; but having set the statements before my readers^ will leave them for their consideration, with a strong desire that they may find themselves at liberty to come to the conclusion to which common charity compels us to wish to come, namely, that the sacrifice of the mass in its damnable sense, is not necessarily taught by the Council of Trent*
Page 301, Chapter 2. — (0/iiself truly propitiatory*) If the sacrifice of the mass is merely applicative of the virtue of that upon the cross, as we were told in the first chapter, then it is not of itself truly propitiatory : it is a contradiction in terms to assert it. If it be q/* iisilf truly propitiatory, then, as the Divine Wisdom does nothing unnecessarily, it can only be ac^ counted for by some deficiency in that upon the cross, which thus appears, ex necessitate rei^ to be denied to have been a full, per- fect, and sufficient sacrifice. In a secondary sense, no doubt, the holy Eucharist, like any other act of worship, is propitiatory, and in a high degree, as being the chief act of Christian worship and adoration.
Facie 302. — (For the dead in Christy who are not yet wholly cleansed.)
Here purgatory shows itself. See upon that point the notes to the Council of Florence, above, page 354.
Faoe 303, Chapter 3. — {Implores their patronage.)
On the invocation of saints and angels, see below. Session 25. As to the honour paid to the memory of God's faithful servants, by recording their names in the service of the communion of the faithful, no objection is offered to that. It is a Catholic and primitive custom which in times of persecution, and when the
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eminent servants of God were few, was reasonable and asefuli When they became multiplied, as it was impossible to record all, it became an occasion for fiavoritism and distinction8> and the Church of England has, probably, judged wisely in disoontinn- ing it.
Page 303, Chapter 4. — {Sacred Canon.) Against the excellence of the ancient Canon Miss» I em not called upon to offer objections. Neither purgatory, nor traasab- stantiation, nor the invocation of saints, jior the actual saofifidng of Christ in the eucharist, can derive any support from it. On the contrary, when carefully weighed, it affords conchinve and unexceptionable evidence against these errors. As it is much less known than it deserves to be, I subjoin the Latin original as it stands in the Sacramentary of Gregory, a manuscript of the ninth century, published by Muratori. It is found also in the Sacramentarium Gelasianum, published by the same person from a manuscript of the eighth century, as he supposed : and also in the Missale Francorum, published by the same from a manuscript of the early part of the sixth century. Muratori's work was published at Venice, a. d, 1748. " Sursum Corda. — ^Habemus ad Dominum. — Gratias agamus Domino Deo nostro.^-Dignum et justum est — Vere dignum et justum est, sequum et salutare, nos tibi semper et ubique gratias agere, Domine Sancte, Pater omnipotens, aeteme Deus, per Christum Dominum nosUrum, per quem majestatem tuam laudant angeli, adorant Dominadones, tremunt potestates, coeli coelorumque virtutes ac beata seraphim socia exsultatione concelebrant. Cum quibus et nostras voces ut admitti jubeas, deprecamur supplici confessione dicentes : Sanctus, Sanctus, Sanctus, Dominus Deus, Sabaoth. — Te igitur, clemen- tissime Pater, per Jesnm Christum Filium tuum Dominum nos- trum, suppliees rogamus et petimus uti ace^ta habeas et benedicas hsec dona, haec munera, hsDc sancta saciificia inlibata. In primis quae tibi offerimus pro Ecdesia tua sancta Cathcdica, quam pacificare, custodire, adunare et regen digneris toto orbe Terrarum, una cum beatissimo famulo tuo papa nostra. — Me-
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mento, Domine, /amulorum famularumque tnarum et omnium cir- cumstantittm, qaorum tibi fides cognita est et nota devotio, qui tibi offerant hoc sacrificium laudis pro se suisque omnibus, pro redemptione animamm suarum, pro spe salutis et incolumitatis suae, tibique reddunt vota sua aetemo Deo uno et vero. — Com- municantes, et memoriam venerantes in primis gloriosse semper Vi^inis Maxiast Oenetricis Dei et Domini nostri Jesu Christi, sed et bea^rum Apostolorum ac Martyrum tuorum Petri, Panli, Andrea&et omnium Sanctorum tuorum ; quorum meritis precibus* que concedas, ut in omnibus protectionis tuse muniamur auxilio. Per ChrtsUrai Dominum nostrum. — Hanc igitur obladonem ser- vitutis nostras, sed et ctmctae familias tuae, qusesumus Domine ut placatM6 aocipias, diesque nostros in tua pace disponas, atque ab setema damnatione nos exipi, etin ekctorum tuorum jubeas gnge numerari. Per Christum Domi&um nostrum«-»*-Quam oblatio* n^n tu, Deus, in omnibus qusesumus benedietam, adsenptam^ ratam, tationabilem, acc^tabilemque facere digneris, ut nobis corpus et sanguis fiat dileettssimi Fllii tui Domini Dei nostri Jesu Christi : Qui pridie quam pateretur accepit panem in Sanc- tas ac yenerabiks manus soas, slevatis oculis in caelum ad te Deum Patrem suum omnipotentem, tibi gradas agens, benedixit, fregit, dedit diseipulis suis, dieens : Accipite et manducate ex hoe omnes. Hoo est corpus meum. Simili modo posteaquam cos- natum est, aoeipiens et hunc praeclarum calicem in sanctas ac ve* nerabijes manus «uas, item tibi gratias agens, benedixit, dedit disdpulis smis, dieens : Accipite et bibite ex eo omnes. Hie est enim ealix sanguinis mei noTi et aetemi Testamenti, mysterium Fidei, qui pro vobis et |wo multis efiiindetur in remissionem pec- catorum. Haec quotiescumque feceritis, in mel memoriam facie- tis.— Unde et memores, Domine, nos tui servi, sed et plebs tua Saneta, Christi Filii tui Domini Dei nostri tarn beatss passioais, nee non et ab inferis resurreetionis, sed et in coelos gloriosae as- censionis, offerimus pneclaras majestati tuae de tuis donis ac datis, hostiam puram, hostiam simotam, hostiam immaculatam, panem sanctum vitae aeternae, et calicem salutis perpetuae. Supra
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qiue propitio ac sereno vultu respicere dign^s, et aceepta'' habere, sicnti accepta habere dignatns es munera pueri tui justr ABel, et Saciifidum Patriarchae nostri Abiahae, et quod tibi obtoHt'cam- miis sacerdos tuus Melchiaedech sanctum sacrificmm, immacula- tarn hostiam. Supplices te rogamus, Omnipotens Deas, jnbe baec perfenri per manus angeli tui in sublime altare tuum in conspectu divinae majestatis tuae, ut quotquot ex bac altans partid{)a^lidiie Sacrosanctum Fflii tui corpus et sanguinem vumpserimns, omni benedictione ccBlesti et gratia repleamur. Per Cbiistum Domi- num nostrum. — Memento etiam Domine, &mulorum fkraulanim- que tuarum qui nos praecessemnt cum signo Fidei, et dorntitmt in somno pads. Ipsis, et omnibus in Christo quiescentibus, locum refrigerii, Incis, et pacis, ut indulgeas, deprecamur. Per Christnin PHimn tuum Dominum nostrum. — ^Nobis quoque peccatoribiis famulis de multitudine miseratiomim tuamm sperantibus partem aiiqnam et societatem donare di^eris cum tnis Sanctis Apostofis et Martjribus, cum Jobanne, &e, et cuin omnibus Sixnclis tii&. Intra quorum nos consortium, non aestimator meriti, sed venise, quaesnmus, largitor admitte. Per Christum Dominum nostrum. Per quem haec omnia, Domine, semper bona ereas, sanctifica^, virificas, benedicis, et praestas nobis. Per ipsum, et cum-^i, et in ipso est tibi Deo Palri Omnipotent! in unitate SpiiSltis Saneti omnia honor et gloria, per omnia saecula s^eddettHsa. Amen. Oremns. Praeceptis salutaribus moniti, ^t divifia institutione formad audemus dicere: Pater noster . .... sed libera nos a malo. Libera nos, quiesumna, Domine, ab iiinaniSfis malis praeteritis, praesentibus, et futuris, interoedente beata dt gfti- riosa semper Virgine, Dei genitrice Maria, et beatis Apostdfs tnis Petro, et Paulo, atque Andrea, da propttius pacem in dtebHs nostris, ut ope misericordiae tuse adjuti, et a |>ece£ito simua Sempdr liberi, et ab omni perturbatione securi. Per Dominum nosttllth Jesum Christum Filium tuum qui tecum vivit et regnat Deus in unitate Spiritus Saneti, per omnia saecula sseculorum. Amen. Pax Domini sit semper vobiscum. — Et cum Spiritu tuo^-^^Agnus Dei, qui tollis peccata Mundi, miserere noMs. * ' '
7
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This Roman lituigy contains tome usages which, by reason of the QnPocB whieh they were cited to countenance, the Church of Engluid has seen fit to discontinue. Of this kind are the prayers for the dead, which, however primitive and Catholic, how- ever grateful to our feelings, and salutary, as serving to exemplify the communion of saints, were reluctantly laid aside, because the perverse Romans, in the teeth of all the evidence of ecclesiastical tradition, made use of them with the ignorant as arguments in fa- vour of purgatory. I say they were reluctantly laid aside, because, not only were the prayers for the dead openly retained in the first Prayer Book under King Edward VI., but in the burial office in the Churdi of England to this day, he who desires to offer a prayer for the dead, will find one indirectly suited to his purpose in the last collect but one. Another instance of this kind presents itself in the allusion to the intercessions of the saints departed : which, however probable it may be, however reasonable to sup- pose, however apparently countenanced by the Scriptures, (for If Dives could pray for his brethren, much more might Lazarus in Abraham's bosom), could no longer in safety be permitted whe;i it was found to lead to prayers to the saints and to the im- pujlang to them the attributes of omniscience and ubiquity pecu- liar to the Godhead, without which, simultaneous addresses to them from all parts of the world became a demonstrable absurdity, to use no stronger language. But while the ancient Roman Liturgy contains practices which the Church of England has seen fit, in prudence, to discontinue, it contains nothing which she has thought necessary to point out as worthy of censure, but afibrds, as was before observed, satisfactory evidence against many of the modern Roman tenets, which have been introduced since the framing or compiling of the Canon Actionis, which is its ancient title.
Page 306, Ch after 6. — {Spiritually Communicate,)
Nothing can mark more distinctly the departure of the Roman Church from primitive views than this chapter. Conduct, which^
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tinder the former discipline, would have been punished with sus- pension, is here ^* approved and commended'* as ^* spiritual com- munion."— Ante-Nicene Code, 9, 10.
Page 106, Chapter 7. — (Mix Water with Ifie Wine.)
It must in this point be admitted, that the Church of Rome adheres more strictly to primitive usages, and our Lord's example, than the Church of England. The cup which was used at the feast of the passover by the Jews, was a cup of mixed wine and water ; it was therefore a mixed cup that our Lord consecrated. So the Primitive Church appears to have received and practised. As may be seen by reference to the Oriental Liturgies, to the Afri- can Canons 37, and Trullan 32 ; and to Justin Martyr, Irenseus, Clemens Alexandrinus, and Cyprian. The English Reformers retained this observance in the first Liturgy of King Edward Vl. But it was one, among many other estimable rites, which were removed to satisfy the senseless objections of Calvin and other foreigners. As no valid reason has ever been offered for the omission of this rite, it is impossible not to regret a deterniinaticm should thus, causelessly, give to our opponents the shadow of an objection.
Page 307, Chapter 8. — {Common Tongue.)
How greatly this is at variance with the decree of the Lateran Council, may be seen by referring to page 141. Still there is no prohibition of the sacraments in the common tongue : and it rests, apparently, with every bishop in the Roman communion, to obey, either the injunction of the former council, which directs the common tongue to be used ; or the spirit of this, which intimates a disapproval. In point of &ct, the use of the common tongue has been conceded at different times to different countries in the Roman communion, and to this day obtains with the Maconites, who are in full communion with Rome. See La Martine's Pil- grimage, vol. ii. p. 100.
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Paob 312. — {On the Petition fcr conceding the €up*)
On this subject see above, page 35 S, and more in the Appendix. One cannot but admire the singular reverence with which it is left to the Bishop of Rome, our most holy lord, to decide as to whether and where the priests of Gk)d'8 altar shall be allowed to celebrate the highest rite of Christian worship, according to the institution of Christ Himself.
. On the Sacrament of Order.
Paob 316, Chapter 3. — {One of the Seven Sacraments,)
That ordination is a means of grace, and that it was ordained of Christ Himself, God forbid that any Christian should deny. But grace alone does not constitute a sacrament, to which, accord* ing to the definition of both churches, an outward and visible sign, ordained by Him is requisite ; where is this to be found in ordination ? With the exception of this, and of the anathemas at the end of the canons, we have little or no objection to offer to the decrees on this point.
On the Sacrament of Matrimony.
Page 326, Canon 1.
Of all the rites to which the style of " sacrament" is given in the Church of Rome, that which seems most unworthy of thfe name, is matrimony : which (as Bishop Stillingfieet well observes,) " having its institution in Paradise, one would wonder how it came into men's heads to call it a sacrament of the New Lam, instituted by Christ ; especially when the grace given by it sup- poses man in a fallen condition." — See Council of Trent dis- proved by Catholic tradition, p. 97.
Dd2
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It is curious to observe the shifts to which their catechists are driven to uphold the pretension in the sight of the people. <' Where was it made a sacrament of the new law V* /Answer, Where and when Christ instituted this sacrament is uncertain^ {and yet to be believed on pain of damnation). Some think it done, or at least insinuated at the wedding at Cana in Galilee ; others, more probably, say it was done when Christ declared the indissolubility of marriage." " What is the matter of this sacra- ment V* Answer, ** The mutual consent of the parties, and giving themselves to one another." See the late Bishop Doyle's Abridgement of Christian doctrine. According to this, the mi- nisters of this sacrament are the man and woman who are united in marriage. As to outward visible forms significadve of and convening inward grace, which their own definition requires, they can show none* And it is worthy of record that the canonists in general peremptorily denied that matrimony confers grace, with- out which it cannot be a sacrament. Bellarmine set himself to refute the objections advanced by Durandus on this pc»nt« The objections and answers will be found in Bishop StilHngfleet*s work above referred to. I will not lengthen this publication, already extended far beyond what I had contemplated, by transcribing them all : only one is too remarkable to be passed unnoticed. ** The marriage of infidels was good and valid, and their baptism adds nothing to it ; but it was no sacrament before, and therefore not after." Bellarmine answers, '* That it becomes a sacrament after." So that, as Stillingfleet well observes, there is a sacrament without either matter or form ; for there is no new marriage, p. 101.
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SESSION XXV.
Concerning Purgatory.
On this qaeslion see above, page 354*
On the Invocation of Saints, and on the Sacred
Images.
Page 335.— (7V> invoke them.)
The Ancient Church, as an act of piety, charity, sacred remem- brance, and Christian brotherhood, prayed for the saints, the Virgin Mary, and all. See above, page 355. The Church of Rome prays to them. That is the difference. The first Council vhich decreed this invocation and intercession, is denounced by the Romans themselves as sohismatical and" heretical : it was the Council at Constantinople, under Constwitine Copronymus. Nor have all the researches of the Roman advocates availed to adduce from the early ages one single writer, layman or ecclesiastic, who has enjoined this practice as a duty. AH that they have succeeded in showing is, that in the course of the first five centuries several Individual writers are to be found who commend the practice as useftil. Against these I will cite the following ; and frem a com- parison of the passages cited on both sides, it will be clear that, ^Khongh, notwithstanding the reproof of the Apostle (Col. ii. 18.), the invocation of angels, and afterwards of saints, obtained in some places in the Christian Church, it was always an open point which men were free to reject or not, as they might think fit ; and that therefore both the Council of Copronymus, in the eighth century, and the Council of Trent in the sixteenth, were violating ecclesiastical tradition, when by their anathemas they sought to abridge Christian liberty by confirming a corrapt and foolish custom ; especially when the caution of the Apostle Paul, and the decree of the Council of Laodicsea (see above, pp. 40, 55), are taken into consideration. It is a remarkable thing, that among
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all the liturgies which Messrs. Kirke and Berrington have cited (in their late volume, entitled " The Faith of the Catholics," Lond. 1830), amounting to eleven, only one is to he found, and that of the Nestorian heretics, containing an invocation to a saint for intercession. Thus showing how wide a distinction is to he drawn hetween the excited expressions of individual writers, and the authorized practice of the Church. All the other liturgies do no more than the Roman canon of the mass, given ahove, p. 400, namely, 1st, assume, generally, that the saints departed pray for the saints militant, and 2dly, pray to God to hear their inter- cessions. This is no more tantamount to an invocation of the Baints, than a prayer to Grod for the assistance of the angels, would he tantamount to a prayer to the angels themselves.
Orioek, Contra Celsum, V. § 4, 5. — ^Edit. Wirceh. ii. p. 8^
lldtrav fX€v yap MriviVy koX irpofnv\fiv, Koi cvrevfcv, koX thj(api' 9Tiav, kvairtfiirriov r^ kiii watrt Be^ .... *Ayyi\ovQ ydp ica- Xdffai fir^ &ya\aP6vras t^Iv vwip dydpinrovc wepl ahrQv etrtffrfifJtiv, ohK ivXoyor.
Contra Celsum, viii. § 26. torn. ii. 438. JVIoi'f) yap TrpoaevKriov r^ iirl watri Qe^^ Kai irpotrivKriay yc r^ ixovoyerei^ kuI wpwroroK^ 9ra<ri|( fcr/<refi>C) X6y^ 9cov, Kal d^iuirioy avTOv, WQ dpxupia^ t^v ew aWoy ifSdaaaav iiijmv bv'x^v dva^iipuy eirl Toy Gcov avrov xal Qeoy iiiiMV, koI varipa avrov Kai irarepa T&y fiiovyrwy Kard toy Xoyoy rov Qeov*
Ihid. § 57, p. 496. Kov i^fi)/i€v ^€ fill ^aifiovaQ Tiyag, dyyiXovQ ^c rtrayfiiyovQ kin T&y TTJs yifQ Kapir&y, koi eiri rfJQ riay (wuty yeritretagf ev^rffwvfuv aWovQt Kal fxaKopliojjieyf eyxeipttrOeyTaQ hico rov Qeov rd XP^/<^^/^a r^ yivei fifiaiv' ov fxrlv rrfv otpeiXofiiyrfy irpoc Oeov rifiily rovrotg dirovEfiofJiEy,
Ibid. §67, p. 512. *yjivovs ydp tic fiovoy rov kni Kam Xiyo/jiey Oeov, Kai Toy fioyo- yivii avTov Aoyoy Kal Qeoy,
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Athanasius. Orat. Cont. Arian, iii. Paris, 1627, i. 394.
Ilcrpoc iJLEV ovv o *Airv<no\oQ irpocjcvvflerat diXovra KopyriXtov KwXevei, Xe'ywv, on xdyii aydpwirds eifu. "AyyeXog ^e QiXovra iTfHMncvy^ffai top 'Itoarvriv kv r^ 'Airoica\vi//ci, KaiXcvei, Xiyav' "Opa lAil^ irvvZovXoQ tfov ci/ii, koX t&v dZtXi^biv trov ruv irpo<l>riTuiyj KOi rwv TffpovPTtav rovg Xoyovg tov fttfiXlov tovtov^ t^ Oe^ trpoaKV- vqffov, ovKovv Qeove(m fioyov ro rrpotrKvvtitrQai^ koX tovto taafri Kal aifToi 01 ayycXoc, Sri kclv aXXriXov^ Bolaig vir(pexf»t<rty, dXXd kt'kt* fxara vavra Eial^ koX ohx elai tQv vpotrKvyovfJLevwv, dXXd TtHy wpoaicvyovyrwv top htovoTtiv,
Epiphanius, Adv, Hceres, lib. iii. torn. ii. H^eres, 59. she 79. Colyridianos. Edit. Petav. i. 1057.
§ 1 ev iifiipaig rialy tipToy Tportdcaat, koI dvat^povtny
etc opofia r^g Mapcac .... Oeoy airrffrafxevotf Kara to Evyaror frapaBriaofjLeda, orriag r^c tl^toXoTrotov ravrrig aipifftwc rdg pii^ag £KT£fi6vTeg, drro Tiyuiy r^v Toiavrriy Xvatray KaToXvtrai kv Qe^ BvyriO(S/JL£v. § 11. VTOi ydp wc avn^v irpoaKwom'Ttg r^y Mapcav, . awrpf 7rpoff<l>ipov<n Trjr KoXXvpiBa at dpyai avrat yvyaiiceg' Uroi vwep avTijg wpoatfiipELy kmxeipovai Ttfy jrpoeiprifievrfy ravrriy aaOpdv KCLpvwffty. § 4. vac ^^ TrapOkyog Ijy ^ Ilapdevoc, ical reTifirffuyrij aXA' ovK etc vpo<rKvyfi<nv iffilv hoQCitra^ dXXa icpoaKvyovfra tov k^ ahr^g trapKi yeyevvrifikvov, § 5. irolog 7rpo^r\TStv kiferpeypEV &v^ Optintov trpocncvvtiaOai, oh fir^v yvvaiKa Xkyeiv ; k^alpETOV /wcv yop kffTi TO uKevog, dXXa yvvr^, Kai ovSev Tr^y t^vtriy traprfXXayfAivrf . . . el yap ^AyyiXovg TrpoaKWEitrdai oh dcXet, ir6tr^ fidXXov rffv diro "Avvrig yeyeyvrifikyriv , . > . oh fikv kTkputg yeyevvri/Jiiyriv irapa rifv Twv dvOpwirafV ^vaiv, dXXd KaSuig vavreg tK (nrkpfiaTog dvEpog koI fiTirpag^yvyaiKog, § 7. kv Tifiri eorw Mapca, 6 ^s Ilari^p, Kal Ytoc, Kal &ytov Hvevfia vpocTKvveiirdwj ri^y Mapiav fjiqdelg vpotTKvvelrw,
The British adherents to the Roman dominion, who, from their intercourse with the members of the English Church, have im- bibed some regard for orthodoxy, are eager to disclaim all idea of offering divine honours to the Blessed Virgin. I should be
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■orry to doubt their sincerity. Some of dieir teachers haye taken the same line. I do not doubt their wisdom. I tbould be sorry to attempt to fasten upon the first aiQjthing whix$h they diadaim ; nor would I wish, unnecessarily, to go out of my way to expose the inconsistency of the laittor. But as it is a question of deep importance, in whiehf if po8sihIe« it is extremely desirable to arrive at the exact truth, I will ventoe to ask the persons of whom I haye last spoken, (and I invite the others to observe the question, and the answer, if any, i^all be forthcoming,) whether any competent authority in the Church of Rome has ever reprehended or stamped with any kind of dis- approval, the Psalter of the Blessed Virgin, composed by Car- dinal Bonaventure, heretofore in general use, and highly approved in the Roman communion, which, for ought that appears to the contrary, it still continues to be ? This celebrated work consists of the Psalms of David, which have been altered in some re- spects. The chief object aimed at throughout, is to make each psalm an occasion of honouring the Virgin, which is effected by substituting Lady for Lord^ in every passage which is applicable to our Saviour. Here then it is beyond the possibility of denial, that the selfsame worship is offered to the Virgin, which Davids in Spirit, offered to the eternal Son of God. There is not a pas- sage omitted. One might have thought that the text (Psalm «x. 1.) to which our Lord Himself referred the Jews, as an argu- ment of His own divinity, (Matt, xxii, 43), might have staggered the seraphic Doctor, and that he would have shrunk from med- dling with it. But no: in every . edition which I have seen, there it stands, " The Lord said unto my Lady^ ait thou on my right hand." I ask again, has Cardinal Bonaventure*s Psalter of our. Lady, been ever put in any Index prohibitorum or expur- gandorum ? It can hardly be expected, when, . so late as 1832, we find the present Pope Gregory XVI. in his encyclical. Epistle;, declaring that the preservation of the CathoUc faith rests lfokl^$ and Christian hope entirely, upon the Virgin; as tl^usi, **,That idl may have a successful and happy issue, let us raise oujr eyes
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to the blessed Virgin Mary^ who alone destroys heresies ; who is mtr greatest hope^ yea, the entire ground of our hope." That the adherents to the Roman schism in England might not lose the benefit of this edifying Christian instruction, it was printed ^r- missH superiorumt in the ** Laity's Directory," firom which I have copied it. I further ask, is not the guilt of the Collyridian heresy chargeable, directly, upon Cardinal Bonaventure, and Pope Gregory XVI., and, indirectly, upon the existing authorities of the Roman schism in England ?
Gregory ov Ntssa, Contra Eunomian. Or at. 4. vol. ii. p. 144. Ohhiy T&y ^id Krltret*^ yeyoyirtay atfiaafiiov slvai roii dydpkf^ ^<M€ 6 OtloQ eyofwBirfi<n \6yoc*
AuousTiMB. In Ps. 64. Edit. Benedict, iv. 633.
Ipse sacerdos est, qui nunc ingressus in interiora veli, solus ibi ex his qui camem gestaverunt interpellat pro nobis.
In Ps. xcvi. iv. p. 1045. Respondent, non colimus mala daemonia : angelos quos dici- •tis, ipsos et nos colimus, virtutes Dei magni, et ministeria Dei magni. Utinam ipsos colere velletis, facile ab ipsis disceretis non illos colere ; audite angelum doctorem (Rev. xxii. 8.).
Ibid. vi. p. 11. The thirty-ninth heresy he mentions is that of the " Angelici in Angelorum cultu inclinati."
Thxodorxt, in Episi^ Coloss. u. 18. Edit. Hal. 1771* iii. p.
490.
Ot Tf ydfi^ trvyriyopovyrti, Kat rowc dyyiXova trifieiy airrolc ciffiy- yotfyro, iSia rovrwv Xcyovrtc i€^6edat roy ySfioy. e/ietv£ ii rovro ro irdOoc ivT^ ^pvyl^ koi Xli&tli^ fJ^e\pi iroXXov. ol d^ X^P^^ '^^^ ^'^^^ t\6od(Ta ervyoioQ ly AaoiiKii^ rfjc ^pvylaQ ySfAf K£K4f\vK€ ro roic dyyikoic irpotftvytadaV Ka\ fi^xpi Bi rov yvy ehicrifpta rod ^yhy MixayfX irap* Ixdyois Ka\ ro7c 6/A6poig eKtlytay itrrty iitty.
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Ibid. ill. 17, p. 496.
Xtci^i^ yap eKiiyoi tovq dyyiKovQ oijieiy EKiXevoy, avroc to cyayrloy ira/Jcyyv^, iitrre Kal rovg Xoyouc, koX to. epya Kotrfifjtrai rp t^^^f^ll Tov AeairoTOv Xpiarou, koi t^ 9cy ^e Koi Ilarpi rrjy €V)(api0Tlay h* avrov, ^"qviyj dyawifiTrtre, fii) hd rCby dyyeXiay,
Page 337. — {Not because it is supposed^ ^c.)
The multiplied cautions and disclaimers which the Council has put forth upon this subject, are unexceptionable witnesses of the infinite hazard to men's souls resulting from the practice of image- worship, under whatever specious names it may be covered. They serve, therefore, in all reason to condemn the rulers of a Church who, unnecessarily, put such a stumbling block in the way of the faithful. It will be seen below, in the Appendix, that the plea by which it is sought to excuse image- worship in the Church of Rome, namely, that the honour paid to the image is referred to the prototype, is the very same that the heathens alleged in defence of their image-worship. Is it possible that pious and well-intentioned persons in the Church of Rome can know these things, and yet feel no misgivings as to the course which their Church has taken ?
On Indulgences,
Page 339. — (Use of Indulgences.)
This word has a double meaning, and the claim here put forfh is true or Mse, according to the sense in which it is understood. If by indulgences is only meant the power of remitting ecclesias- tical censures, no question it has been used in all ages, and must be inherent in the commission to bind and loose. But if it means the power of remitting the fancied pains of purgatory, in- flicted by God upon the souls of the departed, it rests, as is dear to all men, upon the fabrication of purgatory ; can date no higher than it ; and must be rejected together with it, as " a fond thing,
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vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God/' The mildness of this language will be seen presently. Their own writers testify to the modem nature of indulgences, and that they arose out of the novel superstition of purgatory. Thus Cardinal Fisher, Asser- tion, Luther. Confut. Antwerp, 1523, p. 111. " Multos fortasse movit indulgentiis istis non usque adeo fidere quod earum usus in Ecclesia videatur fuisse recentiorf et admodum sero repertus apud Christianos. Quibus ego respondeo, non certo constaie a quo primum tradi coeperint. Fuit tamen nonnuUus earum usus, (ut aiunt) apud Romanos vetustissimos, quod ex stationibus in urbe
frequentatissimis intelligi datur Nemo certe • , • . jam
dubitat orthodoxus an purgatorium sit, de quo tamen apud priscos illos nulla, vel quam rarissime, fiebat mentio. Sed et Graecis ad
hunc usque diem non est creditum purgatorium esse
Quamdiu nulla faerat de purgatorio cura, nemo qusesivit indul- gentias ; nam ex illo pendet omnis indulgentiarum existimatio : si toUas purgatorium, quorsum indulgentiis opus erit? .... Clceperunt igitur indulgentise, postquam ad purgatorii cruciatus filiquamdiu trepidatum est."
I said that the language of the English Articles is extremely mild in respect to indulgences ; few will hesitate to assent to this, when they shall have read the following bulls, which are but specimens indicative of the system which obtained before the Re- formation.
Julius IT. Privilegia Commiss. Fabric. S. Petri. Bullarium, Rom. 1740. iii. 3. p. 315.
" Universis Christi fidelibus — qui — pias eleemosyn^s effectua- liter posuerint; plenissimam omnium peccatorum suorum remis- sionem consequantur."
Lbo X. Const. 16. Hospital. B. M. V. Ibid. ibid. p. 420.
§ 17. Omnibus et singulis .... Christi fidelibus qui Archi- hospitale .... in S. Jac. et Concept. B. M. festivitatibus ....
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viiitaTerint et pro dictoram .... ftubsidio . 1 . . proHt sua cuique eoosdentia dictitaverit, manus porrexerint adjatiiees, qao^ns M feeerint, totiens plenariam omnium peccatorum suorum, de qttflFas Gorde cotttriti, atque ore confess! fuerint, indulgentiam «f renns- sionem elargimur.
Lxo X. Const. 46. Indul. Confrat. Rosarii B. M. V. Ibid. ibid.
p. 496,
§ S. Omnibus et singulis .... diet® confratemitatis confiii- tribus in singulis quinque B. M. V. prsecipuis festivitatibus em- tUMf et quoties per se, vel per alium dictum Rosarium legerent rel legi faoerent, seu sabbatis et festi^s diebus decantationi Salve Regiaa interessent 40 diei indulgentiarum.
§ 5. Universis et dngulis Cbristi fidelibns modo prae^cto orare volentibus • • . pro qualibet vice. . . . pro qualibetquinqna- gena prseiati Psalteriis, quinque ennos et tottdem quadragenas de injunctis pcenitentiis, in Domino rdaxavit.
I 6. Omnibus . . • . de dicta ^atemitate et per hebdomadam •dioercnt Psalterium B. M. V. plenariam omnium peceaforuiii suorum remissionem semel in vita, et semel mortis articulo iceil- ecssit. '
I 7. Eisdem confratribus pro quolibet Rosario centum i&<?s 'hidulgentiarum et . . . • indulgentiam 40 dierum. • • . . ' 1 10. Singulis ac universis . . « . dictse confratemitads confine tribus .... vere poenitent. et Confess, seu Confit; propos. habent. qui ter in bebdomada dictum Rosarium devote oravdrint, quod qualibet vice alios decem annos et totidem quadiagenas cte injunctiB poenitentiis relaxamus.
This Psalter consisted of saying " Ave Maria^' 1^0 times, afid repeating tbe Lord's Prayer aftet eveiy tenth salutation. — ^^ larium, iii. p. 3. 172.
Page 340.— (On the Index of Bookfy the CtUeelusm, j^^^igfy, and MissaL}
: . Here is the authority for the Index Libnmimp¥ohibkorAm»tlxe
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CatechivmuB ad Parochos, the Breviarittin, and Missale Romanum. But as the Council haa not enjoined the reception of all theae wnder anathema, the members of the Church of Rome are not strictly bound to receive more of them than they think fit.
Page 841. — (On the Reception and Observation of the Decrees of the Council.)
This is the end of human infallibility ! This is her last dying speech, in which she owns it to be possible, and provides accord- iugly» that she may need a fallible exposition of her infallible decrees, in order to present them infallibly to the fallible judg- ment of the members of the Church. This burlesque is an appropriate termination to proceedings which are chiefly charae- terized by daring and impious mockery of religion, and profkna- tion of the name of the Holy Spirit, by whom the handful of mistaken bishops who composed the Council professed to be guided. The result of the reference to his holiness to provide means for the right understanding of the decrees of the Council, has been the appointment of a congregation of Cardinals for that purpose, which still continues. Now, either this congregation is infallible, or it is not. If it be, then infallibility resides some- where else than in the Pope and a General Council ; but this, I believe, the Romans on this side of the Alps, nor indeed on either side, will not admit. If the congregation be not infallible, then, in any disputed point, the faithful, after all, have nothing but the poor husks of Mlible human exposition to feed upon. But even supposing the Council to be infallible, are their expositions less likely to need explanations, or less capable of misinterpretation than the decrees of the infallible council itself? This can hardly be maintained ; but if not, then who is to interpret, infallibly, the disputed expositions of the congregation of Cardinals ? Is it every bishop or every priest ? Then either every bishop and ptesbyter is endowed with infallibility, or the faithful have still to feed upon the poor husks of fallible human exposition. But we may go a step further. Suppose every bishop and presbyter
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to be iofiillibley will their expositions be more free from misinter- pretation than those of the Cardinals ? If* not, the faithful are no better off than before, and must have, after all, a fal- lible understanding of these infallible expositions, unless we admit that every one of the faithful is himself endued with infallibility. And to this, let them shift it how they will, it must come, namely, that either the whole pretence of infallibility is a chimcera, or that every member of the faithful is endowed with it ; for otherwise he cannot, possibly, infallibly understand the teaching of another, however infallible that other may be.
With this I conclude ; and, in lieu of general remarks, content myself with referring my readers to the subjoined Appendix, in which they will see at one glance some of the Fathers who are anathematized by the reputed General Councils subsequent to the seventh century.
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APPENDIX
EXHIBITING SOME OF
THE FATHERS OF THE CHURCH
HAVE BEEN ANATHEMATIZED BY THE REPUTED GENERAL COUNCILS
SUBSEQUENT TO THE SEVENTH CENTURY. They, ** being dead, yet speak."— Heb. xi. 4.
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APPENDIX.
Fathers of the Church Anathematized by the Reputed General Councils.
IMAGE WORSHIP.
Council of Nice, II. Action IV.
We salute the honourable images ; let them be anathema who do not. — See above, p. 109.
We honourably worship the holy and venerable images, p. 111.
The honour rendeied to the image is transmitted to the proto- type : and he who worships the figure, worships the substance of that which is represented by it, p. 115.
Council of Trent, Session XXV.
The holy Synod commands, moreover, that the images of Christ, of the Virgin Mother of God, and of other saints, be had and retained, especially in the temples, and that due honour and veneration be paid to them, .... because the honour which is shown to them is referred to the prototypes, which they repre- sent : so that by the images which we kiss, and before which we uncover our heads, we adore Christ and reverence the saints, whose likeness they bear. As was ordained by the decrees of the Councils, but especially of the second Nicene Synod. .... But
E e
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if any one shall teach or think contrary to these decrees let him be anathema, p. 887 — 339.
The Fathers of the Church anathematized by these decrees are the following :
Iren£US, (see above* p. 343,) who speaks of the use of images in the religioud worship of Christians as part of the Car- pocratian heresy.
Athenaooras, who represents the heathens as defending their adoration of images on the selfsame ground assigned by the bishops in the deutero-Nicene and Tridentine Councils, namely, that the honour shown to the image is refetxed to the beiiig re- presented by it.
ETTfl Toivvv ^tri rtyes tixdya^ ^ty elyai rowrac, deovg ^€ iif oTg ai tMyet* Kal rag irpoffoBovg &c twtois xpoffiacif Kal Tag dvtriag In-' €K£iyovg dya<l>ip£ffOaif ical eig eKelyovg yEviirdai, — ^Legatio pro Christianis, § 18. Edit. Wirceb. p. 140*
Clemens Alexandrinus, who considers the art of imagery to be altogether contrary to tnie religioo.
cat ywip ^1^ Kol aVnyepevrat ffffTtr dv&i^yS»¥f dmrtjXw Ipi^iaBai rixyV^' ov yap iroi^ffecg, ^fjaly 6 wpof^tirrig, rrayroQ o/M/«/ia. — Co- hortatk) ad Gentea. Edit« Wirceb. i. p. 104.
TfiRTULL]AV» who destioys the subtle distinctioa wkicb the Roman champions aUempt to draw betweea ima^s and idols,
El^oc Greece formam sonat, ab eo per diminutiooem e%SmX»y deductum, seque apud nos formulam fecit : igitur omnis forma vel formula idolum se dici exposcit. Inde idololatria omnis circa omne idolum famulatio et servitus. Then, after dling the second commandment^ ne feceritis idohim, neqne sioiilitudinem eorm quae in ccelo sunt, he adds, eorum imagines idola, imaginum consecratdo idololatria. — De Idololatria> c. 3, 4. Edit. Wirceb. L p. 35.
MiNiTCivs Feux, wiio denies thai the Christians woFahi[q[>ed even the cross.
Cruses nee eolimus, nee optamus. Yos plane, qui Hgneos deos consecratisy cruces ligneas, ut deorum yestrorum partes, fonitan adoratis.— Oc/or. § 29. Edit. Wirceb. p. 590.
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OitioEK, who e6tt8ider8 the tise of imtiges to be contrary to the second commandment,
Xpttrrmybi Se cat 'lov^aiot (ohic dvixovrai dydXptara) hd ro Kvptoy fov Gcciv vov wpotrKvpfiffeiCi icai tthr^ ixoty Xarf>cvo'C<c> foi hid to . , * , ov itoiiiaeic vtavrf tihiaXov^ ohZk ir&p dfioitafAa-^ dh irpotrKvyrjoEic airolc — Contra CeUum, lib. viii; § 62, 66.
Lactantius, who, like Athenagoras, shows that the Roman plea of justification in the use of images, by reference to the pro- totypes, is merely a repetition of the heathen defence.
^^ Non ipsa (sinmlacra) inqniufit, timemus, sed eos, ad quorum imaginem ficta, et quorum nominibus consecrata sunt." — ^De Ori- gine Mali, c. 2.
The Fathers in the CouNcii. of Eliberis. — Canon 86. '* Placnit, pictnras in Ecelesia esse non debere ; ne quod colitur et adoratur in parietibus deptngatUT." — Cone. i. 974.
Epiphanius, see above, p. 343. Also in his Epistle to John, Bishop of Jerusalem : " Inveni ibi (in Ecelesia apud anabbatha prope Bethel) velum pendens in foribus ejusdem Ecclesiae tine- tum atque depictum, et habens imaginem, quasi Christi, vel sancti cujusdam. Non enim satis memini enjus imago fuerit. Cum ergo hoc vidissem, in Ecelesia contra auctoritatem Scrip' turarum homints pendere imaginem, scidi illud, et magis dedi con- silium custodibus ejusdem loci, ut pauperem mortuum eo obvol-
verent et eiferrent Nunc autem misi quod potui reperire,
et precor, ut jubeas presbyteros ejusdem loci suscipere velum a latore, quod a nobis missum est ; et deinceps prsecipere, in Ecele- sia Christi ejusmodi vela, quae contra religionem nostram veniunt, non appendi.'* — Edit. Colon. 1682, tom. ii. p. 317. Ambrose, a.d. 374.
'* Ecelesia inanes ideas et vanas nescit simulacrorum figuras : sed veraAi Irovit Tribitatis substantiam."— De Fugft Sseculi, tom. i.
JerOme, cire. a.d. 400., in his Commentary on Daniel, chap. 3. ''Notum tibi sit, rex, quia deos tuos non colimus, et statuam E e 2
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420 FATHERS OF THE CHURCH ANATHEMATIZED.
auream quam erexisti non adoramus] Sive statoam, ut Symma- chua : sive imaginem auream, ut caeteri transtulenint, voluerimus I^ere, cultores Dei earn adarare non debenl. Ergo judices et principes saecaU qui imperatorum statuas adorant, et imagines: hoc se facere intelligaDt quod tres pueri fiicere nolentes placue- rnnt Deo. Et notanda proprietas, deos coli, imaginem adorari dicunt : quod utrumque servis Dei non convenit." — Edit. Basil. 1525. torn. y. 702.
Gregort the Great, who allows indeed the use of images by way of memorials, but utterly condemns all such worship as is enjoined by the Councils of Nice and Trent.
" £t quidem zelum vos, ne quid manufactum adorari possit, habuisse laudamus." — Epist. ad Serenum, ix. 110.
'* Et quia eas adorari vetuisses omnino laudamus .... adorare ▼ero imagines modis omnibus veta." — Epist. ad Serenum, ix. 9. In Labb^ and Cossart, v. 1370, 434.
Canon of Scripture.
Council of Trent, Session IV.
They, (the Sacred Books), are these, .... Tobit, Judith .... Wisdom, Ecclesiasticus, .... fiaruch, .... Daniel, .... two of Maccabees, the first and second.
If any one shall not receive these same books entire, with all their parts [that is to say Daniel, with the History of Bel and the Dragon, the story of Susannah, and the Song of the Three Children], as they are wont to be read in the Catholic Chureh, and in the old Latin Vulgate edition, for sacred and canonical, .... let him be anathema. — See above, p. 161.
The Fathers of the Church anathematized by this decree axe the following :
Mblito, a.d. 171.— (Who does not receive one of them.) •Aicpi/3«c A*«fl^v ra r#c iraXaidc dtaOi^nfC fiifiXia, hiraraSias iw€f$^
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CANON OF SCRIPTURE. 421
\pd ffoC (Sy kan to. ovofiara* NLiMtvaiias irivre^ FcVco'tc, "Ei'o^oc, AivtTiKoy, *Apidfio\, AevTtpovofiwy. 'lri<rovQ Nav^, KptTOi, *'Pov6, l^aaiXeiwy rioaapa^TlapaXei'Trofiiyiay ^vo. ^aXfidy Aapl^!^'SlO\ofJU^Jy' Tog UapoifJtLai, ff KalXofiaf ^EKKXritrtatrrilif^AtrfJia^a^dTuty, 'Iw/3. Upoi^Twyf 'Hffaiov, 'lepe/jiiov. ruiy ^or^eica iy fioyofiifiXf. AayirjX, 'UieKiiiXy "Ecf^pas. — In Epist. ad Onesimum, ap. Euseb. Eccles* Hist. iv. c. 26.
Orioen, a.d. 200.— (JPTAo does not receive one of them,) Oi/K ayyorjrioy ^ elyai rag kySiadriKovg l3l(i\ovQf d}i*'Ej3paioi ^apa- SiBoaaiyf ^vo Kal eiKocri . . . eWi ^i ai eiKOiri Bvo /5//3\ot Kad* *E/3pa/owc
aUe .... (1) TiyeaiQ ; . . . (2)''E&^oc, (3) AeviriKoy
(4) 'Apidfioi .... (5) AevTepoy6fjLioy. , . . (6) 'Iriaovg vlog NawiJ. — (7) Kpiral, *Pov6 irap* ahrolg iy Ivt . . . . (8) Paaikeiwy irpwrri devripa, trap* avTolg ty ^a/jLovrji\ — (9) (DatriXeiufy rplrri TETaprri iy 1^2 ... . (10) HapaXtiTopiyiiiy irpwrti hevripa ky kv\ , , , , (11) "Eff^poc Trpwroc Kal BevTEpog ky kyi — (12) fiipXoQ "iTaXfjiwy — (13)So- Xofjiwyroc Uapoifiiai — (14) 'EifJcAjyfftaoT^c— (15)^Aff/Aa ^(rfidrwy — (16) 'Ha-aiof — (17) 'lepe/Jtlag avy QpriyoiQ Kal rfj kintrroX-j ky kyl — (18)AandX— (19) 'Iffefcci^X— (20) *Ic;i/3— (21) 'Etr^. (By some aecSdent here is omitted, r&y iit^Ka ky kvl necessary to complete tihe Biimber Bvo kqi e%Koai,) "E^oi ^c rovrwy kffrt tcl MaKKaPa'tKa ... — In Expositione primi Psalmi, apud Eusebiuip, Hist. Eccies. lib. vi. c. 25. Edit. Reading. Cantab. 1720, pp. 289 290.
The Compiler of the S5th Canon of the ante-Nicene Code, Circ.
250.
The copies of this canon differ from one another, so that it is impossible to speak positively as to its contents, further than this, that all copies exclude Tobit, Baruch, Wisdom of Solomon, and Ecclesiasticus, or Wisdom of Sirach, allowing this last only to be read as something beyond the Testament (tltaOey). One copy ad- mits Jadith, and some admit Maccabees, but this last is not in the eldest collection of these canons, that, namely, of John of Antioch*
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422 FATHERS OF Thp CHURCH ii^rATHEMATIZED.
"EoTw iifiiy irdoi Kkiipiicojg k($1 Xa'ifcqlg jSi)3Ma re/3i&o'/ctic| i:a\ dyia' r^c f^iy xaXaidc ^ia64*^c» MftfV0-cV£ ^rl vre, Fivcffc^, *'££o&ff, AevlTiKoy; 'Apc9f<oc, A£jn'«p«i'0/itQ»'. *Iif<rpw vlop If avif , itf* J*ov6, If' BaaiXecwF, rieffapOf UapaXwirq^iyiMtr rifc (^ifiXjov fCJy ^fifiputp^ ^vo« "Eff^pii, ^wo. 'EffOj^p, ifi/ [MaKk-afiai^v rpt'a.] *I«/J, cf. ^jxXf lypiov, fv. £oXo/iwvroc rf/ia' Hapoifiim' ^EfCicXiyo'caa'r^c* ^ AcfAO. 'Afffjuirup, Upoorfriiv ^EKa?juo. 'Hrraiow, €v. ^lepefjtiov, ey, 'Ic^cfrc^X, Jf. If^, Aarci/X. "EfcifOci' ^€ v/x(v irpoaitrropEiedio fiavBdyeiy hfidy rove Wove ri^y ao<play rov iroXvfiadohc Scpa'x- — Labbe and Cossart, Cone. i. 44.
EusEBius, A.D. 815. Speaking of Melito's Catalogue, he observes —
*Ey de rate ypa^citratc avrS eieXoyaiQ, 6 ahrog Kara r6 i^poal/jLioy kp\6fXEV0Q Twv bfioXoyovfiiywy rijc iraXa&ac BiaO^Krig ypai^&y «oi- eirai icaraXoyoV ov Koi kyayKpiioy kyrpivda KoraKif^ai ffyovjuBa, — Eccles. Hist. iv. c. 26.
Athanasius, a.d. 340. — {Who rejects all but Baruch.)
Ta rfjg waXaidg BiaOrjKnQ (iifiXla «c/3'. elaiy' oaa Kttl r^ ir^' *£/3pa/oi£ ^oix^la. FcVi^q'tCf "ESoJoc, A^v^TiKoy, 'ApiQfJtol^ ^evTegqr. yQfiioy, *lriaovg, Kpirafi Povfl, BatriXiitiy B\ fiifiXoi /3'. UapaXci- nofAiyuiy fi\ fiifiXqc fi/a, "E^^pa /3', fiifiXla a, '^aXpLOi, Trftpoi- fi/at, Trpo^r/rai ij3'. . (iifiXloy ey* cira *Hffa/ac, 'lepefiiag, tryy Bapov^, Bp-qyoiQ Koi CTrioroXacct 'le^eicidX uat AaviijX. .... BtfiXia aKayoyivra /i£y, dvayii/cjffjcd^fva ^f, (ro^/a 2aXo^«ifiT<>£« .3<pa)^ *E<r^i7p, 'Iov^j)6, TwjStac. — Epist. in Alex. Aristeni Epp. quae dicuntur Canonical, Synopsi. Beveri^g^'s Pandect, ii. See also the Paris Editioa of Athanasius^ 1627. ii. p« 3^^
Hilary, a.d. 354.T-(fFAo does not receive (meqfi^em^)
" Et ea causa est, ut in viginti dfios libxos leji Testainefiti Veteris deputetur» ut cum literarum nuoieco cpi^venir«i|t. Qui ita secundum tra^tipnes ¥eteram depulantuv, ut Moysi «iat Ub^
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CANON OF 80BIPTUBE. 423
qainque^ Jesu Nave Mxtus, Judicam et Ruth 6epdmus« primus et 8e«uiidu» Regnoram in octavun, tertius et quartus in nonum, Paraliponenoii duo in decimum sint, sermones dierum Esdrao in undeeimom, Salamonis Proverbia, Ecclefiiastes, Canticum Can- ticorain in tertmm decimum, et quartum decimumi et quiutum decimum, duodecim autem Propfaetae in sextum decimum, Esaias deinde et Jeremias cum Lamentatione et Epistola, sed et Daniel et Ezechiel, et Job et Hester, viginti et duum libromm numerum eQnsummeat. Quibusdam autem vis^m est, additis Tobia et Judith, viginti quatuor libros secundum numerum Grsecarum literarum connumerare." — Prolog, in Lib. Psalm. § 15. Edit, Wirceburg* a.d. 1786, p. 145.
£piPi|ANi|JS, A.D. 368. — {Who does not receive one of them,)
Eifcoo'i yap Kal ^vo exovtri irroL\tiu)v vofifjiara* IlcVre Si dtriv. ii avT&y ^irXov/i€V«t. • . • • Sw jccu ai fiift\oi Kara rovroy Toy rpOTov, eiKOffi Svo ixtv apSfiovyrai^ eiicoat ewTa Si Evplmcovrah Sta re irivTt c£ ahrioy SiTXovaBai. avvanrcrai yap rj *Fovd toIq Kpi- raict ro dpid^eirat Trap' '£/3pa/oic fila /3i/3Xoc* trvydfTTerai if Upwrii r&v HapaXitirofAiytay r^ Sevrip^ koI Xiyerai fxta /3«73Xoc. ^ui'airre- Taiiivpk>rTi r&y PaaiXeiStp rp Sevrip^, ical Xiy&rai fiiu ^i^XoQt avuairretai fi rplrtf rjji rerapTrff k, X. /i, j8. ovrus yovv ffvyKeiyrai al ptjiXoi kv trtvrartv'^oii rimpxrii Koi /liyovaiy &XXai Svo vori- povtrai' iiiC s^yai rac iySiaBirovQ .filftXovQ ovTia^* weyre fxev yofii-' KUQ, (1) TiysiTiyy (2) "F^oSoy, (S) AeviriKoy, (4) 'ApiOfJiovQ, (5) AevTepoyo/Jiiov' avrrf if IXcvrarcvj^oc Jcac if vofAoBitria, viyre yap frrixhpBic, (6) if rov 'I<J>/3 fiifiXog, cira (7) to S^aXrifpioy, (8) Dap- otfilai ISaXa/iiJvroc, (9) 'Eif/cXi)ffta<rr^c, (10) ^Afffia ^trfxciTwy^ cTra ^XXf7 Il£yTaT€V')(pQ, TU KaXovfxeya ypa^cta, wapa Ti<ri Se 'Aytd- ypa<^a Xtyofitya^ &Tty6. kariy ovrwc (H) *lrf(rov rov Havfj /3«j3Xoc, (12) KpiTtoy fiera rfjc Pov6, (13) HapaXeiTOfxlyuty irpwrrf fjiera rifg Sevripae, (14) /3a<rtX«c5y wp&nf fiira Tfjg [Sevripag (15) fiaaiXeiwy rplrtf fiira r^c] rtraprrfQ, avrrf rpirrf ireyrarevxoi:. SiXXtf ireyrd- rtuxoQf (16) ro SwhKaTrpdtpifroyf (17) 'Htratac, (18) 'Icpe/ieac, (19} 'Ic^caf^X, (20) AaviifX* Kal avrtf if UpofrfriKt^ ir€ i^rareuj^of.
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424 FATHERS OF TUB CHUBOH ANATHEMATIZED.
Efxiivav Be 6XKai Bvo, alrLviq eiai tov *Bff^Bpa fxia Kal avvfi Xoyi^v- fJtiytf, Koi 6XK11 filj3\os fl r^s *E<rd^Q KaXeirat, iirXi^wdriiTay ovv at eirotri Bvo j3/j3Aoi jcara tov dpidfiov rwy ehoiriBvo aTOf)(tE.i(av irap* 'Etfipalotg. at yap trrt^tipeic Bvo fiifiXoi ij re tov ^XofJiijjyTOQy if HayaperoQ Xeyo^cViy, ical fi tov ^Irjaov tov vtov 2ipax> £«: yovov Be rov *lritrov, rov icai n^v ao(^iay 'E/Spatori ypavpavroc, fiv 6 eKyovoq avTOv *\ii<rovQ epfitivevffac *^\\rjyurri eypa\j/e. kol aifTai xPQO'i/M'i fiiy elfft, Kal dnffikifioif d\X eis dpSfiby firiTwy ohx dva^epovriu, — (De Mens, et Ponder.) § 4. Edit. Petav. Colon. 1682* ii. p. 161, 162.
The Fathers in the Council of Laodicea, a.d. 367.
Canon 60, (confirmed by the fourth General Council, Chalce- don, Can. 1.), which only receives Baruch, and not even that, according to some copies.
"Oera Bel /3i/3X/a avayiy^irKeadai r^c xaXaiac BiaBriicrf^^ Tiyefftg ic6aiM>v, "^ioBoc Alyvirrov, AevtTUCoy, *Api6/Lioc, Aevreporofjuoy, 'Ii^aoi; TOV Nav^, KpiTal, Poi;0, '^adrjp, BatriXeuiv nputrri Kal BeiH Tepa, Tplrtf re Kal rerdpTrif UapaXeiirofJLeya irp^Toy Kal Bevrepov^ "FitrBpa 'TTpbtToy Kal Bevrepoy, (iil^Xoc ^aXfiwy pv'* vapoifiiai ^Xtf ^QyTOQy eKKXtfctaarrlCy ^trfxa ^(rfiaTtoy, *li*tft, BufBeKa vpof^riTiay, 'Hcatac, ^lepefiiaQ Kal Bapovx, Qpfiyoi. Kal ewKnoXalf 'le^ccii^X, Aavi^X. — Labbe and Cossart, Cone. i. 1 507.
Gregory of Nazianzum, the Divine, a.d. 370.— -(W/ro does not receive one of them,)
"O^pa Be fxri ^elyrim vooy KXiwToio (iifiXoitrt,
IloXXal yap TeXeOovcri irapeypawTOi KaKdrriTeQ'
^ix^y^o TovToy kfiolo tov eyicpcrov, <5 ^tX', apiByiov^
^ItTTOpLKal fiey eatri fiifiXoi BvoKalBexa xatrat.
T^C ap')(aiOTipriQ *E/3paifc>yc (TO^iriQ,
UpwTJ] TeyeaiQ* eir "Ejo^oc, AevinKoy, "EireiT 'ApidfJLoi' eJra Acwrcpoc vofiog. "ETTCir* 'Iiyffoi/c, Kal Kpirai, Povd oyBdrji
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CANON OF SCRIPTURE. 425
'H^ Ivan; ^eicarri re /3i/3\oc Trpd&ic fiatriKiwr,
Kai irapaXeiirofieyaC c0^arov''£o'^pav e^etQ,
Ac ^i (mx^pol TripTEj liy irpwroc *lwfi.
""EwEira ^apiS, eira rpcic DoXo/ifaivrccac.
'EificXijcriaffri^C, ^Acr/ia, icai Ilapoc/i/ac.
Kai irivff ofioltitg irytiffxaroQ irpo^tiriKov.
Mlav ftiv Eiffiv etc ypa^i^v oi Bw^eKa
'OcTY^c, *A/ia»( re ical Mcxa/ac o rpiroQ.
"ETreir' 'IwiiX. cir' 'Iwvac, icai 'A/3aidc,
Naov/i r£| 'Afifiaxdfi re* iral 2o^ov/ac>
'Ayyaloc, cira Za^aptacy ifot MaXax^ac,
M/a /i£v, ot^e' ^evrcpa ^ 'H<yatac,
"EiretO* 6 icXiyOelc 'lepe/n^ac €< /3pe^vc»
"ETTcer 'E4^cjcti)X, icai Aavc^Xoc X"P*c» . *ApxalaQ fiev eOrjKe ^vo Kai eiKoai (iipkov^y
ToiQ rwv *E/3po«a»v ypdfjtfiaaiv dyrcOcrovc*
Then follows the canon of the New Testament. After which he concludes thus : —
Eiri ^e ToifTiav Iktos, oijK iv yvriaioiQ, — Ex Metricis ejus Poe- matihus* Beveridge's Pandect, ii. 178.
Amphilochius, a.d. 370. — (Who does not receive one of them.)
Td r^c ^raXacdc trpwra BiadriKriQ epo). 'H IlcvrdrevxoCi rilv Kricriv, eVEJo^ov, AeviTiKov re rrly fxiariv exet /3/j3Xov. Me6' fjv *Apidfwvc' cTra A€vrepoy6fitov, TovTOiQ 'Iritrovv Trpotnldei kol tovq KpirciQ, "Erreira Trjy Fovd' Baffikei&y rieaapaQ 3ifi\ovc* TlapaXeiiro^iywy ^i ye dvo fill3\oi, "Eff^pac cir' avralc TrpStTOg, eld"* 6 ^evrepog, *KJ^C fTTL\T}pag irivTE ooi jjifiXovq ipQf Sre^Oevra t &d\oii; iroiKiXbtv nadwy, 'Iw/3. ^aXfjiwy re fiifiXov, eyii/LieXcc yj/vx^My dicoc. Tpcic c nJf ItoXofiioyTog tov (rotfiov, Tlapoi/utai,
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426 FATHERS OF THE CHURCH ANATHEMATIZED.
*EKK\rieia(rriii,^ Aafia ^ aZ rmv ^fuart^. Tavratg Ilpo^^rac wpouTiB€i rove 3«»^ejra. *QatiE wptiToyj tlr *Aftwc rov Bevripov^ Mix^lay, *Ioij)X, *A/3dtai' cat roi^ ruirov, *luydv aifTOv rod rpirifxipov voBwc- "Haovfi fier avrovc* 'A/i/3aicovfi. cir' ivvaroy^ ^'Loi^viav, *Ayyafoi' re cac Za')(aplap» Aiutpvfiov re ayyeXov MaXa^^ar. Med* ovc» irpo^^rac fiavdinvt riiratitpaQ. Hap^riiTtaaTYiv rbv fiiyav 'H^oiav. 'leptfilav T€ (rvfiwadfif leal fivtrriKov *le^cjc(^\, t<rxo.TOv Be Aavci^X, Toy avToy epyoig koI Xoyoi^ ww^btrar^y, TovToig irpoaeyicplyovat Tt^ *¥^Brip rivec*
Ex lambis ad Seleaeum. Beveridge's Pandeot, ii. 170,
Jbbome, a.d. B92,r^{Who does 00/ receive one of them.}
" Sciendum tamen est, quod et alii libri sunt, qui non sunt canonici, sed Ecclesiastici a majoribus appellati sunt, id est, Sapientia, quae dicitur Salomonis, et alia sapientia, quae dicitur filii Siracb ; qui liber cum apud Latinos hoc ipso general! voca- bulo Ecclesiasticus appellatnr : quo vocabulo non auctor libelli, sed Scripturae qualitas cognominata est. Ejusdem vero ordinis libellus est Tobiae et Judith, et Machabaeomm libri.'' (Symbolum Ruffini.)— Edit. Basil. 1525. Tom. iv. p. 143. b.
** Fertur et panaeretos Jesu filii Sirach liber; et alius psende-
pigraphus qui Sapientia Solomonis inscribitur Sicut ergo
Judith et Tobiae et Machabaeomm libros legit quidem Ecelesia, sed eos inter canonicas Seriptiiras non recipit ; sic et h»o duo yolumina legat ad asdificationem plebis, non ad aoetoritatem Ecclesiasticorum dogmatum confirmandam.'' (Fraefatio in Prover- bia Solomonis.) — Ibid. torn. iii. 8. i. k.
** Librum autem Baruch . . . qui apud Hebraeos nee legitur nee habetur, praetermisimus.'' (Praefatio in Hierenuam.y^Ibid, ibid. 9. c.
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CANON OF SOWPTURE, 427
^' Qm (liber Danielis) apud Hebrseos nee Susannae habet Hit-t toriam, nee Hymnum trium Pueroram, nee Bella et Draccmis fabulas, quas nos, quia in toto orbe dispersse sunt, vera anteposito easque jugulante subjecimus, ne videremur apud imperitos mag- nam partem voluminis detrunoasse." (Prsefatio in DanielemO''^ Ibid. ibid. 9. g.
^* Quomodo igitur yiginti duo elementa sunt per quge scribiiQus Hebraice omne quod loquimur: et eorum initiis vox hum^n comprebenditur : ita et viginti duo yolumina supputantur. . . , Primus apud eos liber yocatur Bresebith ; quem nos Genesim dioi- mus. Secundus Ellesmotb ; qui Exodus appellatur. Tertiua Vaiikrae ; id est Leviticus, Quartus Vaiedabber ; quem Nufneri Tocamus. Quintus Ellehadborim ; qui Deuteronomium prsenota- tur. Hi sunt quinque libri Moysi : quos proprie Tbora, id est legem, appellant. Secundum prophetarum ordinem faciunt, et incipiunt ab Jesu filio Nave, qui apud illos Josue ben Nun dicitur. Peinde subtexunt Sopbtim, id est Judicum librum, et in eundem compingunt Ruth : quia in diebus Judicum facta ejus narratur bistoria. Tertius sequitur Samuel, quem nos Regnorum primum et secundum dicimus. Quartus Malacbim, id est, Regum, qui tertio et qu^to Jlegnorum yolumine continetur. Quintus est, Esaias. Se?:tus, Hieremias. Septimus, EzechieL Octavus, liber duodecim prophetarum, qui apud illos vocatur Tbere asar. Tertius ordo bagiograpba possidet. Et primus liber incipit ab Job* Secundus a Davidt qu^m quinque incisionibus ^ et uno psalmorum volvimine comprehendunt. Tertjys est Salomon tres libros ha- bens: Proverbia quae illi parabolas, id est Misle appellant.
1 Epipbaniqs in his Treatise de Mensuris et. Fonderibus, gives an account of the division of the Psalms, airb ydp vptoTov ^aX/iotJ dxpt refftrapaxoaTOv, fiiav IXoyiffavTo pipXov dirh ^i Te<T(TapaKO(TTov irp&Tov axpt tov kfiSofirj^ KOiTTOV wpwTOV dtVTkpav ^yri9avT0' dwb k^efArjKosrov devrkpov I'wc 6y^oi>- Koarov dySSoVf rpiTov l3ip\iov ixoi^ffavro* oivh Sk SySaiiKoaiTQM Ivv^fov i'oic ^KaroffTov TTfi/iTrrov, rtrapri/v iTToitiffav dirb Sk UaTOffTov ^ktov Hwg rov iKaroffTov irtrrj/icoorov, r^v 7rl)»7rriyv <Tvvk9riKav, — § v. Edit. Petav. Col, 1682, p. 162.
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428 FATHERS OF THE CHURCH ANATHEMATIZED.
Quartus, Ecciesiasten, id est Coeleth. Quintus est Canticum eanticorutn^ qaem titalo Sira sirim appellant. Sextus est DameL Septimus, Dibre haiomini, id est verba dierum, quod significan- tins Ckronicon totius divinse historise possumus appellare : qui liber apud nos Paralipomenon primus atque secuudus inscribitur. Octavus, Esdras : qui et ipse similiter apud Graecos et Latinos in duos libros divisus est. Nonus Hester. • . . Hie prologus Scripturarum quasi galeatum principium, omnibus libris quos de HebrsBO vertimus in Latinum convenire potest : ut scire valeamus qtdcquid extra kos est, inter apocrypha esse ponendum. (Praefatio in librum Regum.) — Ibid. ibid. p. 5. m. 6. a, b, c.
The Fathers in the Council of Carthage III. a.d. 397.
Canon 47.
Who, though they admit most of the books in dispute, will not escape anathema, for they do not reckon Baruch, nor the Maccabees, except that Dionysius Exiguus thought fit to add them in his collection, whereas no Greek copy contains them* The learned Beyeridge, in his note upon this canon, observes Dionysius Exiguus in sua horum canonum collectione addit, Machab<xorum libri duo* Verum hi libri a nullo Grseco co^c^ vel manuscripto vel impresso recensentur. — See the canon in Labbe and Cossart, Cone. ii. 1177.
Gregory the Great, a.d. 590. Who rejects the Maccabees.— Bdit. Rom. 1608, ex typogr. Va- tican, vol. ii. p. 899. " De qua re non inordinate agimus, si ex libris, licet non eano- nicis, sed tamen ad sedificationem plebis editis, testimonium proferamus. Eleazar, (1 Mace. 6.) namque in praeiio elephanton fcriens stravit, sed sub ipso quem extinxit occubuit." — ^Gr^. Mor. lib. 19. in Job. c, 29.
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TRANSUB8TANTIATI0N. 429
Tbansubstantiation.
Council of Trent y Session XII,
Canon 2. — If any shall say, that in the holy Sacrament of the Eucharist the substance of bread and wine remains together with the body and blood of our Lord Jesus Christ, and shall deny that admirable and peculiar conversion of the whole substance of the bread into the body, and of the wine into the blood, only the appearances of bread and wine remaining, which conversion the Catholic Church most aptly calls transubstantiation ; let him be anathema.
Canon 4. — If any shall say, that, after consecration performed, the body and blood of our Lord Jesus Christ are not in the ad- mirable Sacrament of the Eucharist, but only for use while it is consumed, but not before or after, and that in the consecrated hosts or particles which are reserved or remain after communion, there does not remain the true body of the Lord ; let him be anathema.
Canon 8. — If any shall say, that Christ, exhibited in the Eucharist, is only spiritually eaten, and not also sacramentally and really ; let him be anathema. — See above, p. 140.
The Fathers of the Church anathematized by these decrees are the following : —
Justin Martyr. Apolog* i. § 65. Edit. Benedict. Paris, 1742,
p. 82, 83.
"Eirctra TrpotriftipeTai rf vpoEtrriSri rtSy n^cX^oiv ApTog^ Kal ir^riipior v^aroQ icai KpdfAaro^' Kal oiroQ \a^v, alrov Kal ddiav rf Uarpl rdv oSmv hih tov SyofAaroc tov YioD, Kal rov Hyevfiarog rov 'AyioVf iLvawifAirtC Kal ei^apcvrcay vvep rov Karrj^iMtrOat roV' rmr Tup ahrov IttI to\v iroieirat. ov avyreXiaayroQ rac €v\ag Kal ri^y Eh'^apiorlav, wag 6 irapity Xaoc ktrevi^tifiti Xiywi/, hfxifv. . . • thj(apiirrii(ravroQ Bi rov 7rpo£ori3roc> Kai eireviprffA-fitravTog vayroc rov \aoVf oi KaXovfievoi Trap* fifiir haKovoif BiBoaaiy iKatrr^ TfSy
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430 FATHERS Of Tllfi CRUftdH ANATHEMATIZED.
wapSvTwy furaXa^tiv &.k6 rov eh\apttmfiivTo^ &pro9 xai oiwov Kal vBaro^f Koi role oh wapov^iy dvo^spovo'i. Here it will be ob- served that Justin Martyr speaks of the elements after consecra- tion, and when in the act of being distributed, as merely ** bread, and wine and water, blessed with thanki^iving."
Ibid. § 66*
Oh yap ^s Koiroy Afnov^ ovSc Kotrer itofM. tuvtol Xafifiawofur. dKX* hv Tp^rov ^la \6yov Otov eapKotottidelc 'Ii^trovc XfUfmc i ewr^ hfJi^y* tiol trdp€a ital al/ia virep vtarripiag ii/Awr eirxjEry oirrvf cat ri^v it* €^x^C Xoycw rov trap avrov evxapturr/deitrU^ I'pafnt^ c{ ic alfta Kal crdpKtQ Kara fiera/3oX])y Tpi<^vrai. fif^^^j cceifov rov ^apKoitoiffQivron *If|ffov Kal trapKa kcli al/ia ihiBdjfifffJtBr ilt^iH»
Here it will be observed, that, while Justm plainly maintaint the troth of the sacramental oolivetrsioii from common tfito holy, from earthly into heavenly foed, the means of conveying the spi- ritual nourishment of the body and blood of Christ, he expressly affirms that the elements, after this consecratioB aaid eenversioilk are capable of nourishing our bodies by digestion. Bat every Roman Christian will acknowledge that to affiim fihie txf the glorified body of our Lord, would be plain htaspkemyf and invoive the guilt of the Stercorians. It is^ therefore, beyond detiio^^ Ihat the conversion <^ which Justin speaks, is not a matcnal chaise: that the substance of the bread and wine do still remaia- 6apaUe of digestion in the human stomach, capable of nourishing the human body. There is ho need to mttHi^y extracts froit the same author ; those who havtf the leisure to refer to his Dialogue with Trypho, Sections 41, 70, 117y in ^1 of whidi there is liien- tion of the Christian oblation of bread and wine, ck dpdftytiBxw TQV itddovQj €(c avdf^rrftnv rev vnifiar^iimii^aadai crvror, itSl plainly see what gross peiTversion of plain sentonees^ a&d snpj^re^ sion of texts, and garbling of extiaets must be haik reoonrsete^ before the Romans can declare Jtistki Martyif free from the i themas of the Council of Trent*
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TBANSUBSTANTUTiON. 43 1
Irenaqs, Adversus Hcereses, lib. iv. c. 34. Edit. Qrab. p. 327.
'Uc 70^ airo yiiQ aproc 7rpou\afx(iav6fUPoc r^v iKicXiitttv rov 9cov« Qwdn icoip^s apTOQ iffrty, d\X cvxapcoria, iis ^vo vpayftd- rwM wtfye^tfKvla, iiriyuov re icai ovpaviov ovro^c ^oX ra truffiara flfidfp fieTaXafi/ydvoyTa rijc eir^apim-ia^f fiffKin elvai ^dapra, r^v iXvrlBa rffc etc al^yac dvaorda€UQ t-^vra.
Here Irenseuft distinctly affirms the elements in the eucha- nst to partake of two characters after consecration ; heavenly, in respect to the invocation ; earthly, in respect to their sub- stance. He compares the change which consecration effects in them to the change which the partaking of the eucharist effects in ourselves* When the Romans can show that every communicant becomes transubstantiated by the act of communion, then» but not till then, may they appeal to Irenseus. What Irenaeus here says of the twofold character c^ the elements of the eiicha« rist, spiritual and earthly, may serve to remove a difficulty which Mndered Waterland from aeknowledging the obiation of the eucharist to be a sacrifice ; his difficulty was, that the Fathers speak of the Christian sacrifiees as spirituial and heavenly, which expressionfl he was unable to reconaile with the idea of regard- iag the elemeat* themselTes as the sa<aifice. To get out of th» difficulty, he cut the knot, instead of untying it : dr«w a hair«- splitting and untenable distinction between oblation and sacrifice, and, while in a reduced and qualified sense, he admitted the for- mer terra, which he could not whoUy Reject without casting off the v^ole pfumtire Church ; peremptorily rejected the latter, tkoi^h;,. IB dmig so, he rejected the testimony of Justin*s Qvvk^p Dial, •cum Tryphone, § 40, of Irenasus' " purnm sacfificium," AdVr H^eres. iv'. 34. and the general language of the ancientcr. By the &^roQvpo9>MpL^v6fk%ifoq t^v iKKkrimv rov ^eov, there is an tfiFident reteenee tof i^e prayer of coasecration by invc^ing the ddsceat of the Holy ^rit u|Win the elements, to be found in aU iSbit eeafy liiaigies ; atid which St. Paul himself seems to bear in mind when he speaks oi if wpo&tj^a^ fdSp kdi>iSp bein^ cWpiJtf^- TOff because iiyiaafiivri iv Uyivfiari ayl^, Rom. xv. 16.
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432 FATHERS OF THE CHURCH ANATHEMATIZED.
iBENiEUs, Adversus Hcereses, v. c. 2. Edit. Grab. 396.
To dird TTJg KritreufQ iroriiptop, al/ia i^iov wfw\6y7i<re c{ oh to iffjiirepoy Bevii ol/xa, kqI roy dwo rfjc Kriaeiag &f>rov, t^tov trtifia Sufiefiatwtraro a^* oj! ra Pifiirepa at/£ei trtjfiara.
Here Irenseus expressly affirms that our natural flesh and blood are nourished and increased by the consecrated sacramental elements. But, as was before observed, to affirm that the glori- fied body of our Lord is turned into the carnal substance of our bodies, will be admitted by the Romans themselves to be im- pious.
The words that follow the above are, if possible, more plain :
To KeKpafUyov noTfiptov, Kai 6 ycyoi/«c &prog kirihi'j((ETai rov \6yov rov Gcov, rai yiverai ^ ci^apcor^a crJ/xa Xpttrrov, €K tovtuv Be avlii Kal trvvltnarai if r^c aupKOQ fifivy vTrStrraatg.
Clemens Alexandrinus, Pcedagog. i. c. 6. Lugd. 1616. p. 76.
^aytfrdi fWVf ^lyo^c, rifv adpKa, Kal wievdi fiov to al/xa. ravrac j^/iiv oUeiaQ rpo^ac 6 Kvpios xoptiyti^ Koi trdpKa opiyei, icai alfta €iC)(Et* .... aW oh TavTji voeiv iOiXeic, Kotvorepoy Ee "urutc, &xov€ mi rawriy. vdpKa fifiiv to Hvevfjta to &yiov dXKriyopeV xdi ydp wr" ahTOv Se^rifitovpyriTai ^ 0ti'p{. al/xa ^fiiy tov Adyov acr/rrerac.
Ibid. Ub. ii, c. 2. p. 111.
AiTToy Be TO al/xa tov Kvpiov' to fiev ydp etmv avTOv trapKiKovy f r^C (jSopdQ \e\vTpb>fieda* to Be, irvevfiaTiKor, TOVTefrnv ^ Ke\pi<r' fieOa' Kal tovt etrrtv wieiy to al/ia tov Ti/croi), r^c KvpiaKriQ /icra- \afieiy dtftdaptrlaQ' . • , . ff Be dfiff^olv avdig Kpdaig, iroTOv re Kal Adyov, Evx^P'^''**' KcVXiyrac, x^P'C eiraLyovfUyfi Kal KaXif' §c oi Kard irloTiy fJieTaXafifidvoyTeQ, iiyidl^oyTai Kal truifia Kal i/^v^qv.
In these passages it is clear that Clemens contemplates nothing but a spiritual communion in the body and blood of Christ. In the last he speaks, like Irenseus, of the twofold character of the eucharist, drink and the Word, t. e. material wine and spiritual communication.
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TRANSTTBSTANTIATION. 433
Tertullian, Advtrsus Marcionem^ iv. 40. Edit. Wirceb. i. 532.
Acceptnm panem et distributum discipulis, corpus suum ilium fedt, hoc est corpus meum dicendo, id est, fgura corporis met. Figura autem non fuisset, nisi veritatis esset corpus. Caeterum vacua res, quod est phantasma, figuram capere non posset. Autsi propterea panem corpus sibi finxit, quia corporis carebat veritate ;
ergo panem debuit tradere pro nobis Cur autem panem
corpus suum appellat, et non magis peponem, quem Marcion, cbrdis loco habuit ? Non intelligens veterum istam figuram cor- poris Christi, dicentis per Hieremiam : adversus me cogitaverunt cogitatum dicentes, venite conjiciamus lignum in panem ejus, sci- licet crucem in corpus ejus : itaque illuminator antiquitatum quid tunc voluerit significasse panem^ satis declaravit, corpus suum vocans panem.
Here Tertullian calls the bread a Jigure of the body, a sign of the body, and says it was called the body ; and from hence argues that our Lord must have had a real body. But as for the bread ceasing to be bread by transubstantiation, we hear not a word of it.
Origbn, Contra Celsum, viii. § 33. Edit. Wirceb. ii. 452.
'H/Lictc ^€ r^ rov wavrog ^rifxiovpy^ evxapiarovvregj koI rove fjier tirxj^piarias Ka\ tv^fig r^g eiri role Bodeiai Trpoffayojiivovg Ap- TOVQ laBioyLEVj trtofjia ytvonivovg Bid Ttjv evxfjy &yi6v ri koX ayid^oy rove /i€ra vyiovc TrpoOitretac avrf ^puffiivovg.
Here Origen,like Justin andlrenaeus, recognizes in the eucha- ristic elements after consecration, a sacred character making them a means of holiness to the partakers, but speaks of them, when eaten, as loaves, Aprovc eaBlofjiev,
In Levitic, Homil, vii. § 5. vol. vi. p. 126.
Agnoscite quia figurse sunt, quae in divinis volu minibus scripta sunt, et ideo tanquam spiritales et non tanquam carnales exami- nate, et intelligite quae dicuntur. Si enim quasi carnales ista
Ff
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suscipitis, Isedunt vos, et non alunt Est et in Novo Tes-
•tamento litera quae oocidit eum, qui non spiritaliter quae dicun- turadverterit. Si enim secundum literam sequaris hoc ipsum, quod dictum est : Nisi inand\icayeritis camem meam, et bibe- ritis sanguinem meum, ocddit hsec litera Si vero spiri- taliter earn suscipias, non occidit, sed est in ea spiritus vivificans.
Comment, in Matt, xv. 11. Comment, Tom, xi. § 14. Edit. Wir- ceb. X. 462.
£1 ^e srav to ilairopevofiEvov dc ro trrofjiaf eig KoiXIay X^P^^* '^^^ dc di^e^pwva cjc/3aWerai, icat to ctyia^ofievov fipwjia hd \6yov 9cov icat ci^rcv^cwci cani^i^ro fier to vXiKoy elg Ti^v KotXiav xiapti^ KoX etc d<l>€^pwya €ic/3aXXerat* xard ^e ttIv cTrtycvo/icviyv avr^ ^^X*^^* i^^fo^ ^^ dvaXoyiay r^c TrLtrrewt, dnpiXifLoy yivtTai, koX t^q Tov v6ov OLiTtov ^(a/3\^\//coic» opwrrog iirl to dnptkovV koI ovx 4 vXif Tou &pTOv d\K 6 kir* avT^ tlprjfiiyoQ Xoyoc iffTiv 6 w^tKuy TOV fill dva^iioQ TOV Kvplov ItrdiovTa avroy. Kai raiJra fiey wepi tov
TVTTllCOVy Kal avfipoXuCOV CbifiaTOS*
Here Origen expressly a£Blnns that the elements of the eucharist are digested in the stomach, and " cast out into the draught" with the other nutriment that " entereth in by the mouth." He speaks distinctly of the substance of bread vXt) tov Ikprov after consecra- tion ; says that the profit arises from the word spoken over it : and only allows it to be the body typically and symbolically.
In Matt, xxvi. 26. Edit. Wirceb. xii.p. 198.
Non enim panem ilium visibilem quem tenebat in manibus corpus suum dicebat Deus Verbum, sed verbum in cujus mysterio fuerat panis ille frangendus. Nee potum ilium visibilem san- guinem suum dicebat, sed verbum in cujus mysterio potus ille fuerat efiundendus. Nam corpus Dei Verbi, aut sanguis, quid aliud esse potest nisi verbum quod nutrit, et verbum quod laetificat.
Cyprian, Ad CceciUanum, Ep. <38. . Edit. Wirceb. i. 190.
Qua in parte calicem mix turn fuisse, quem Dominus obtuHt
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TBANSUB8TANTIATI0N. 436
et vinum fuisse, quod sanguinem suum dixit. Unde apparet sanguinem Christi non offerri, si desit vinum calici, nee sacrifi- cium dominicum legitima sanctificadone celebrari, nisi oblatio et sacrificium nostrum respondent passioni. Quomodo autem de creatura vitis novum vinum cum Christo in regno Patris bibe- mus, si in sacrificio Dei Patris et Christi vinum non ofTerimus, nee calicem Domini dominica traditione miscemus ?
EusEBius, Demonstr. Evangelic, viii. A Genesi in fine. Colon. 1688, p. 380.
IlaXiv dwo^^iTwg r^g Kaivifc tov Soir^poc flfiHv Acad^mjc ra -fivtniipta iiyovfjLai irtpU')(jEip» ri)r yovv tififipofrvrviv T^y dno tov fivoTiKov oivov, oi irapatiZtaKty avroc toIq kavrov fiadriratQ Xiyiav, Xa/Scrc, iriiTty tovto fiov kart fo aljita ic. r. X. IlaXtv ydp ovtoq rd trufxISoKa ttiq kvdiov oiKOvofiiaQ toiq ahrov irtiptdiBov /LiaOi^ralc, n)v elxdya tov iBiov eutfjiaTog TroulaOai irapaiceXevofAevog, .... apr^ ^£ 'XpV(TBaL (rvfjL^dX^ tov IBiov (XktfiaTog irapEhihov
Here Eusebius calls the eucharistic bread, when given to the disciples a symbol and image of our Lord's body.
Athanasius, In illud Evangeliiy Quicumque dixerit. Paris, 1627.
ii. 979.
J16(rotg ydp i^pKti to tr&fjta vpog (ipwffiy, iva kuI tov Koefxov TravTOg tovto Tpo^il yivrfTai ; iJXXa Bid tovto T^g eig ohpavovg dva- fidtrtiag kfxvr^fidvevtre tov viov tov dvOpwirov^ tya Tfjg trtofiartKtig kvvolag ctVTOvg c£^eXjcvari), Kal Xocttov ri^v elprifxivi^y trapKa fipiatriv dywdey ovpaytoy, Kal iryevfiaTiKily Tpofjiily irap* airrov hiBoyiivriv fiddiairiy* & ydp XcXaXv^ica ^i^fflv v/xiv, Tryevfjid eoTi Kal fw//' Ivov rf tlirelVf to fiky SeiKyvfievov Kal diiofieyoy virep tov Kotrfiov Bodrf- (r€Tai Tpofilf wg wveviJLaTiK&g ky eKatn^, k, r. X. •
Here Athanasius affirms that our Lord's body in the eucharist is only spiritually eaten, thus falling under the lash of the eighth canon.
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436 FATHERS OF THE CHURCH ANATHEMATIZED.
Cyril of Jerusalem, Myst. Catech. iv. Paris, 1631, p. 237.
QoTC fAird icdtniQ ^Xi|po^ptac, &q (rwfiaroQ Koi alfiaroc /xcra- Xafxfidvwfuv Xpttrrov* iv rvic^ ydp &pTOV lldorai <rot to trdfJia, Kol cv rvir^ oivov, SiSorai <roi to alfia.
Myst, Catech, iii. Ibid. p. 235.
'AXX' 6pa fiif virovo7)tn^c €«cc<vo to fxvpov yl/iXov elyar Atnrep icai 6 dpTOQ Trie eh^apiarlaQ^ nerd t^iv iiriKkritnv tov hylov UyevfiaTOQ^ ovK £Ti dproQ Xiroc, rfXXa iruifAa Xpiarov* ovtw koi to &ytoy tovto fivpop, OVK cri '«f/(Xov, ohS' utQ ay cfirot nc KOtvov [xet ETrlKXtfaiy, dXXd Xpifnov ^dpiirfia.
Here it is not to be denied tliat Cyril considers the same change to take place in oil by consecration, as is effected in the eucharis- tic elements. Will the Romans contend that oil Is transubstan- tiated ? If not, then, according to Cyril, neither are the eucha- ristic elements. They are changed from common into holy, and are means of conveying grace. He affirms no more.
Hilary, De Triniiate^ viii. § 13. Edit. Wirceb. i. 231, 2.
Naturam camis suae ad naturam setemitatis sub sacramento
nobis communicandse carnis admiscet nosque vere sub
mysterio carnem corporis sui sumimus.
§ 14 De naturali enim in nobis Christi veritate quae
dicimus, nisi ab eo didicimus, stulte, atque impie dicimus
Nunc enim et ipsius Domini professione, et fide nostra vere caro est, et vere sanguis est.
§ 15. Quam autem in eo per sacramentum communicatae camis et sanguinis simus ipse testatur dicens .... ille rursum in nobis per sacramentorum mysterium crederetur ^.
^ I have cited more passages than one from this writer, because the strong terms in which he speaks concerning Christ's dwelling in us, and we in Him, by the reception of the Ifoly eucharist, precisely the same which the Church of England uses, would be likely to deceive a person into an imagination of his fe- vouring transubstantiation, were it not that he, like the Church of England, has given such cautions as to the receiving of his terms, and added such expressions
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TRANSUBSTANTIATION. 437
Comment, in McUt. xiv. 16. Noiidum enim concessum Apostolis erat ad yitae seternas cibum ccelestem panexn perficere et ministrare.
Epiphanius, Anacephalceosis Hceres, torn. ii. lib. iii. § 8. Edit. Petav. ii. 154.
'EvravOa ^e ev Xpurrf laxvpoTrotovfiivwy Trjg Svvdfi€iai: tov aprov, Koi TOV vBaroe i(r)(yoi' lya ohK dprog ^/ilv yivrfrai ^vvafiiQf dWd ^vyafxtQ dproV koI fipwtriQ fiey 6 dpTog, fi Ee ^vvafiiQ iv ahr^ etc iwoyopriiTiv,
Here Epiphanius compares the water of baptism with the bread of the eucharist, and expressly affirms that what we eat is bread.
Basil. See above, p. 100. In his liturgy he applies the term reasonable and unbloody sacrifice to the elements before consecration: thus witnessing against the doctrine of the sacrifice of the mass, as taught by many in the Church of Rome. He prays only for a sacramental conversion of the elements for the benefit of the partakers ; thus incurring the anathema contained in the fourth canon on tran- substantiation. He also speaks of the communicants as having partaken of this ** one bread and cup."
Gregory Nazianzen, Orat. inLaudem Gorgonice^ p. 187, Paris,
1630.
Et si quid uspiam Antityporum pretiosi corporis aut sanguinis manus recondiderat, id lacrymis admiscuisset, o rem mirabilem I statim liberatam se morbo sentit.
We are not called upon to place implicit faith in the miracle
as sufficiently clear him from countenancing so gross an error. It is by " Sa- cramental Communion " in the body of Christ ; in "a mystery ;" " by faith," that the partaking of the consecrated elements makes us one with Christ, and Christ with us. Unless the Romans can claim the Church of England on their side by virtue of these expressions, neither can they St. Hilary. If she is found condemned by their anathemas, so Is he also.
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here recorded, nor to commend the conduct of Goi^nias in re- seiTing from the Lord's table a part of the consecrated elements, whicli were given her to be eaten there. But be her conduct right or wrong, be the miracle true or false, it is clear that St. Gregory speaks of the elements after consecration as the^gtire; of Christ's body and His blood.
Gregory of Nyssa, In Baptismum CHristi Orat, p. 802, 803, Paris, 1615.
Nam et altare boc sanctum, cui adsistimus lapis est natura communis. • . Sed quoniam Dei cultui consecratum . • . altare immaculatum est. . . . Panis item, panis est initio communis : sed ubi eum mysterium sacrificayerit, corpus Christi fit, et dici- tur. Eadem item verbi vis etiam sacerdotem augnstum et bonorandum facit, novitate Benedictionis a communitate Vulgi segregatum . . . cum nihil vel corpore vel forma mutatus ; sed, quod ad speciem extemam attinet, ille sit, qui erat, invisibili quadam vi ac gratis invisibilem animam in melius transformatam gerens.
Here Gregory declares tbe change in the elements by conse- cration, whereby they become the body and blood of Christ, to be the same which takes place in an altar by consecration, and in a man by ordination. Is the altar transubstantiated ? If so, into what ? Is the man transubstantiated by being made a priest ? If not ; then neither are the Eucharistic elements transubstantiated according to Gregory of Nyssa. But Gregory says of the priest, that " his species remains as it was." Will the Romans tell us that this only means his *' accidents" without substance ?
Ambrose, De Sacrament, iv. c. 4. Edit. Venet. Tom. v. pp. 229—231.
C^uanto magis operatorius est, ut sint quae erant, et in aliud commutentur . . . forte dicis : speciem sanguinis non video. Sed babet similitudinem ; sicut enim mortis similitudinem sumsisti, ita etiam similitudinem pretiosi sanguinis bibis.
Here he expressly affirms the sacred elements to remain what
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TRAN8UBSTANTIATI0N. 439
tbey were, and yet at the same' time to be changed into another ; the sel&ame proposition that we have seen throughout, as Irseneus speaks of the twofold character,* earthly (as to s&bstance), and heavenly (as to virtue).
Ibid.
Ipse dixit, et factum est ; ipse mandavit, et creatum est. Tu ipse eras, sed eras vitiis creatura; posteaquam consecratus es, nova creatura esse coepisti.
Is a man, I pray, transubstantiated by baptism ? If not, then neither are the Eucharistic elements, according to St. Ambrose.
Ibid. In comedendo et potando camem et sanguinem, quae pro nobis oblata sunt significamus. In similitudinem accipis sacramentum, est figura corporis et sanguinis Domini, similitudinem pretiosi sanguinis bibis.
Augustine, In Psalm, iii. 1. Paris, 1691. iv. p. 7.
Cum adhibuit ad convivium, in quo corporis et sanguinis sui figuram discipulis commendavit et tradidit.
Contra Adamantum^ c. 12. § 3. Ibid. viii. p. 124. Non enim Dominus dubitavit dicere. Hoc est corpus meum, cum signum daret- corporis sui.
E'pisU ad Bonifacium.
Si enim sacramenta quandam similitudinem earum rerum, qua- rum sacramenta sunt, non haberent, omnino sacramenta non* essent . . . Sicut ergo secundum quendam modum sacramentum corporis Christi est . . . ita sacramentum fidei fides est.
Enarraiio in Ps. 98. Ibidi iv. p. 1066.
Spirjtaliter intelligite quod locutus sum : non hoc corpus quod
videtis manducaturi estis Sacramentum aliquod vobis com-
mendavi, spiritaliter intellectum vivificabit vos.
If Augustine had set himself to write against transubstantia-
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440 FATHERS OF THE CHURCH ANATHEMATIZED.
tioD, could he have expressed himself more clearly against it ? If he had wished to incur the anathemas of the Council of Trent, how could he faiore effectually have done so ?
Chrysostom, EpisU ad Casarmm. Paris, 1835, iii. p. 897.
Sicut enim antequam sanctificetur panis, panem nominamus, divina autem ilium sanctificante gratia, median te sacerdote, libe- ratus est quidem appellatione panis, dignus autem habitus est Domini corporis appellatione, etiamsi natura panU in ipso per^ mansit, et non duo corpora, sed unum corpus Filii praedicatur : sic et hie divina, uu^virdarit, id est, inundante corporis natura unum filium unam personam, utraque hasc fuerunt. Agnoscen- dum tamen inconfusam et indivisibilem rationem non in una solum natura, sed in duabus perfectis.
The genuineness of this epistle has been admitted by many eminent writers on the Roman side. Du Pin, Cent. v. p. 32. Harduin, and others mentioned in the Benedictine edition. It is cited by John of Damascus, the Presbyter Anastasius, Nice- phorus, and others : but rejected by Le Quien, Montfau^on, and others. See the caution of the Benedictine editors, in the edition from which the extract is made. However, it may be as well to add another passage from the same author.
In 1 Ep, ad Corinth,
Kaddwep yap to etSfxa eKetvo Hvwai r^ Xpior^, ovtio xal rifuig aifTf 8ia rov &prov rovrov kyovfuda,
Theodoret, Dial. I. Edit. Hal. 1772. iv. 26.
03roc TO, opuffAiya crv/i/SoXa TJ tov ewfiaroQ ical aifiarog xpooi}- yopi^ TErlfiriKeyf oh Trjy <^v(ny fierafiaXiittyj aXXa r^v \dpiy rj i^v9€i irpooreOciJCofc*
Dial. II. Ibid. iv. 126, 127. Oh^E yap fA€Ta Toy ^yiatrfioy Ta /jLVfrriKa irv/i/3oXa rfig oUeiaQ ^(cflTaroi ^vflrectfc* /i€V€i yap irrl Trig vporipag ohtriagy Kai tov
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TRANSUBSTANTIATION. 44 1
o^fiaroif Koi rov uIovq^ koX opard iari, koI iLirra, ola Kal vp6' T€pOV i}i'.
, • • , oh yap eufxa ix6vov^ LXKci koX dtproc ^^tiq ovofidierai, ovTiae aifToe 6 Kvpioe wpoirriyopsvire*
In these passages Theodoret expressly affinns that the nature, ^vffiCy and substance, ohalat of the consecrated elements, remain unchanged.
Gelasius, de duabus in Christo naturis. In Bibl. Patrum, p. 8. torn. v. p. 671. Edit. Colon. 1618.
Certe sacramenta qusB sumimus corporis et sanguinis Christi divina res est, propter quod et per eadem divinae efficimur con- sortes natures, et tamen esse non desinit substantia vel natura panis et vini : et certe imago et similitudo corporis et sanguinis Christi in actione mysteriorum celebrantur. Satis ergo nobis evidenter ostenditur, hoc nobis in ipso Christo domino sen- tiendum, quod in ejus imagine profitemur, celebramus, et sumi- mus, ut sicut in banc, scilicet in divinam transeant, Sancto Spiritu perficiente, substantiam, permanente tamen in sua proprietate natures, sic illud mysterium principale cujus nobis ejfficientiam virtutemque efficienter reprsesentant.
In illustration of the reality of our Lord's human nature in conjunction with the Godhead, Gelasius and other writers refer to the reality of the bread in the Eucharist, which is not de- stroyed by the sacramental conversion from common into holy. A reference to the Eucharist by the modem Roman writers, who suppose the bread to be annihilated, would only serve to illustrate the Monophysite or Eutychian heresy.
Facundus, De/ens, Trium Capp, lib. ix. Edit. Paris, 1629, p. 404, 405.
Sacramentum corporis et sanguinis ejus, quod est in pane et poculo consecrato, corpus ejus et sanguinem dicimus, non quod proprie corpus ejus sit panis, et poculum sanguis, sed quod in se mysterium corporis sanguinisque contineant Quocirca
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442 FATHERS OF THE CHURCH ANATHEMATIZED.
sicut Christi fideles sacramentam corporis et sangainis ejus acci- pientes, corpus et sanguinem Christi recte dicuntur accipere, sic et ipse Christtts sacramentum adoptionis filiorum cum suscepis- set, potuit recte dici adoptionem filiorum suscepisse.
If Facundus had been writing against transubstantiation he could not more clearly have expressed himself!
Macarius, ^Ofiii/. 27. p. 164. Paris, 1621.
Kal Bti ky rp 'Eici:Xi;ff/^ wpotripipeTai dpTOQ koi oJyoe, ^Avtitwov life irapicoc ahrov Ka\ rov alfiaTog' Kal oi fiETaXafxfidyovrec ek tov ^aiyofUyov aprov, wyevfiaTiKuc rr^y vdpKa tov xvpiov ieOiovffiy,
Here Macarius has directly incurred the anathema of the 8th canon.
^LFRic, Abp. of Canterbury. Epist, ad fVul/stan.
Intelligite modo sacerdotes quod ille Dominus qui ante pas* sionem suam potuit convertere ilium panem et illud vinum ad suum corpus et sanguinem: quod ipse quotidie sanctificat per manus sacerdotum suorum panem ad suum corpus qtirituaUter et vinum ad suum sanguinem. Non sit tamen hoc sacrificium cor- pus ejus in quo passus est pro nobis : neque sanguis ejus quem pro nobis effudit : sed spiritualiter corpus ejus efficitur et san- guis : sicut manna quod de coelo pluit, et aqua quae de petra fluxit. Sicut Paulus Apostolus ait : Nolo enim vos ignorare firatres quoniam patres nostri omnes .... eandem escam spiri- tualem manducaverunt : et omnes enndem potum spiritualem biberunt. Bibebant autem de spirituali consequenti eos petra. Petra autem erat Christus. Unde dicit Psalmista ; panem cceli dedit eis; panem angelorum manducavit homo. Nos quoque proculdubio manducamus panem angelorum : et bibimus de ilia petra, quas Christum significabat : quotiens fideliter accedimus ad sacrificium corporis et sanguinis Christi. — Routh, Script. Ecdes. Opusc. p. 520, from Testimomum Antiquttatis. Lond. 1567, fol. 54. b.
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half communion. 443
Half Communion.
Council of Trent, Session XXI.
Canon 1. — If any shall say, that by the command of God, or the necessity of salvation, all and sundry the faithful of Christ ought to receive both kinds of the most holy Sacrament of the Eucharist ; let him be anathema.
Canon 3. — If any shall deny, that whole and entire Christ, the fountain and author of all graces, is received under the one kind of bread, because, as some falsely assert, he is not received under both kinds according to Christ's institution ; let him be anathema. See above, p. 295.
Among the Fathers and Ecclesiastical writers anathematized by these canons, are the following : —
Cyprian, Epist, ad Cacilium, Edit. Wirceb. i. 185 — 9.
Quoniam quidam vel ignoranter vel simpliciter in calice do- minico sanctificando, et plebi minUtrando, non hoc faciunt quod Jesus Christus Dominus et Deus noster, sacrificii hujus auctor et doctor, fecit et docuit ; religiosum paiiter ac necessarium duxi has ad vos litteras facere .... ut si quis in isto errore adhuc tenetur, veritatis luce perspecta, ad radicem atque originem tra-
ditionis dominicse revertatur Calix domini in Ecclesia
semper et sititur et bibitur.
Cyprian is speaking against those who, in the Eucharistic chalice, gave the people water without wine : how much more strongly would his anger have been excited against any who should have withheld the chalice altogether !
Julius, Bishop of Rome, Epist, ad Episc. jEgypt, Decret. iii. P. de Consecr. dist. ii. § 7.
Cum omne crimen atque peccatum oblatis Deo sacrificiis dele- atur, quid de castero pro delictorum expiatione Domino dabitur, quando in ipsa sacrificii oblatione erratur? Audivimus enim quosdam schismatica ambitione detentos contra Divinos ordines,
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444 FATHERS OF THE CHURCH ANATHEMATIZED.
et Apostolicas institutiones • • • . intinctam Eucharistiam po- pulis pro complemento communionis porrigere . . • quod quam sit Evangelicae et Apostolicae doctriiias coutrarium, et consuetu- dini Ecclesiasticae adversum, non difficile ab ipso fonte veritatis probabitur, a quo ordinata ipsa sacramentorum mysteria processe- runt .... seorsum enim panis et seorsum calicis commendatio memoratur . . . . et ideo omnis deinceps talis error atque prse- sumptio cessare debet.
The schismatical error and presumption condemned by Julius, was the giving the bread and wine together instead of separately : what would he have said of those who should give dry bread alone, and no wine at all ?
Ambrose, Comment, in 1 Cor, xi. Venet. 1781. vii. Append.
p. 174.
Indignum dicit esse Domino qui aliter mysterium celebrat quam ab eo traditum est. Non enim potest devotus esse, qui aliter praesumit, quam datum est ab auctore.
The institution of the sacrament in both kinds is admitted by the Councils of Constance and Trent ; let the Romans consider how St. Ambrose speaks of those who depart from that institu- tion.
Leo I. Bishop of Rome, Sermo IV. in Quadrages, Bibl. Patr. Colon. 1618, vol. v. part 2. p. 822,
Abdicant (Manichaei) enim se sacramento salutis humanae . . . cumque ad tegendum infidelitatem suam nostris audeant interesse mysteriis .... ore indigno corpus accipiunt, sanguinem auUem redemptionis nostra haurire omnino declinant.
If it was a mark of notorious heresy in the Manichees to refuse to receive the cup, how can it be accounted otherwise than here- tical to refuse to administer it ?
Gelasius, Bishop of Rome. Epist, ad Majoric, el Joan. De- cret. iii. P. de Consecri^dist. ii. § 12. Comperimus autem quod quidam sumpta tantummodo oorpons
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HALF COMMUNION. 445
sacri portione a calice sacri cmoris abstineant. Qui proculdubio (quoniam nescio qua superstitione docentur obstringi,) aut In- tegra sacramenta percipiant, aut ab integris arceantur, quia divisio unius ejusdemque mysterii sine grandi sacrilegio non potest pro- venire.
Here superstition and sacrilege are tbe terms used by Gelasius to designate tbe conduct of those who refuse to receive the cup ; are not the same terms applicable to those who refuse to adminis- ter it?
The Fathers in the Council of Braoa. Cone. vi. 562.
Canon 1. — The sentence of Julius, cited above, is here stamped with the authority of a Council, and enforced on pain of suspen- sion and deposition.
The Compilers of the Oriental Rubric, cited by Renau- dot, ii. p. 120.
Sacerdoti non licet absque calice corpus sanctum tribuere.
The following writers of the middle ages may serve to show how late it was free for those in communion with Rome to hold opinions on this subject at direct variance with the subsequent decrees of Trent.
Albertus Magnus. 4 Sent. dist. 8. art. 13. Basil. 1506. vol. iv.
An sacramentum sit unum vel plura. Cum fit confectio cor- poris Christi virtute sacramenti, non habetur sanguis ; . . . et cum confidtur sanguis virtute formse sacramentalis, non habetur corpus ; ergo verum corpus et verus sanguis, licet unita sint naturaliter, tamen sacramentaliter divisa sunt.
Compare this with the Tridentine definition, pp. 229, 230.
Alexander of Hales. Quaest. 32. Mem. 1. Art. 2. 1516. tom. iv. p. 123.
Sumpto hoc Sacramento digne in ulraque specie, major est
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446 FATHERS OF THE CHURCH ANATHEMATIZED, &C.
effeetfu nmn» corporis mystici cum capite. qnam sumpto sob alterft.
Compare tfaia with the Tridentine declaration, p. 294.
(For Fathers censured another tuJbjects^ see above, on Repent- ance, p, 386, on PuROATORT, p. 355, on the Invocation of Saints, p. 406.)
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ADDITIONS AND CORRECTIONS.
ADDITIONS.
I.
The references to Athanasius, p. 21, will be found in the Edition of his Works, Paris, 1627, vol. i. p. 720, and 827.
II.
The passage of Sulpitius Severus, referred to p. 21, will be found in his Historia Sacra, lib. ii. Basle, 1556, p. 135, and is as follows : —
Igitiir apud Ariminum urbem Italiae, Synodum congregari jubet. • • • Ita missis per Illyricum, Italiam, Aphricam, Hispa- nias, Oalliasque Magistris offidalibus acciti aut macti quadrin* genti et aliquanto amplius occidentales Episcopi, Ariminum con- venere; quibus omnibus annonas et cellaria dare imperator prsBceperat. Sed id nostris, id est Aquitanis Gallis, ac Britannis indecens visum, repudiatis fiscalibus, propriis sumptibus vivere maluerunt. Tres tantum ex Britannia, inopia proprii publico usi sunt, cum oblatam a caeteris collationem respuissent : sanctius putantes fiscum gravare, quam singulos.
III. The Decree of Innocent III. concerning confession, inserted among the canons which pass under the name of the 4th Lateran Council : inadvertently omitted, p. 144.
Canon XXI.
Let every believer of both sexes, after he has come to years of discretion, faithfully make solitary confession of all his sins, at
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448 ADDITIONS AND CORRECTIONS.
least once in the year, to his own priest, and study to the utmost of his power to fulfil the penance enjoined him, reverently re- ceiving the sacrament of the Eucharist, at least at Easter, unless, perchance, at the advice of his own priest, he shall he induced to ahstain from the receiving it, for a time, on some reasonahle ac- count : otherwise, let him while living he denied entrance into
the Church, and at death he deprived of Christian burial
But let the priest be discreet and wary : that like a skilful phy- sician, he may pour in wine and oil upon the wounds of the injured person ; diligently inquiring the circumstances both of the sinner and the sin, by which he may prudently understand what sort of advice he ought to offer him, and what kind of remedy to apply, using different experiments for the cure of the sick person.
Canon 21. Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit, omnia sua solus peccata confiteatur fideliter, saltern semel in anno, proprio sacerdoti, et injunctam sibi poenltentiam studeat pro viribus adimplere, suscipiens reverenter ad minus in Pascha Eucharistias Sacramentum : nisi forte de consilio proprii sacerdotis, ob aliquam rationabilem causam ad tempus ab ejus perceptione duxerit abstinendum : alioquin, et vivens ab ingressu
Ecclesise arceatur, et moriens Christiana oareat sepultura
Sacerdos autem sit discretus et cautus, ut more periti medid superinfundat vinum et oleum vulneribus saudati: diligenter inquirens et peccatoris circumstantias et peccati, per quas pru- denter intelligat, quale illi consilium debeat exhibere, et eujus* modi remedium adhibere, diversis experimentis utendo ad sanan- dum segrotum.
CORRECTIONS.
Page 155, line 8, /of " press," rea J *< Church." Page 168, line 3, for ** scraped over," read "superficially erased."
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INDICES.
INDEX TO THE COUNCILS.
GENERAL, OR REPUTED GENERAL, COUNCILS.
Aqxjilbia, A.D. 1409. accoimt of, 88 $ note, 105.
Arimini, A.D. 359. account of, 10 ; note, 21.
Bask, A.D. 1431—- 1442. account of, 91 ; note, 107 ; referred to, xy ;
76, Chalcedon, A.D. 451. account of, 13; note, 24; Canons of, 37;
notes, 51 ; received in England, 3, 4, 5 ; referred to, zxxi ; 48 ; 68 . Ccnttance, A.D. 1414. account of, 89 ; notes, 106 ; decrees, 142 ;
notes, 352 ; referred to, xv ; 76- CoNSTANTiNOPLB, A.D. 381. accouut of, 10; uote, 21; decrees, 30;
notes, 49 ; received in England, 3, 4, 5 ; referred to, xxxi ; 68 ;
73. CoNSTANTiNOPLB, A.D. 553. accouut of, 14 ; received in England,
5 ; referred to, 73. Constantinople, A.D. 680. account of, 16; note, 24; decrees,
45 ; note, 61 ; received in England, 5 ; referred to, 68 ; 73. Constantinople, or Trullan, A.D. 692. account of, 16; notes, 25;
referred to, 68 ; 370; 402. Constantinople, A.D. 754. account of« 77 ; notes, 97 ; referred to, 405. dmstantmoplet or Nice, A.D. 787. See Nice, 2. Constantinople, A.D. 861. account of, 80. CoiutaiUimople, AJ), 869. account of, 81 ; Canons, 121 ; note, 344;
referred to, xv ; 73. Constantinople, A.D. 879. account of, 81 ; note, 101.
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45U iXDEX TO THE COUXCIM.
Epbesus A.D. 431. account of, 11; note, 24; decrees, 33; notes,
51 ; received in England, 3, 4, 5 ; referred to, 68 ; 73. Epbesns, A.D. 449. account d, 12 ; note, 24. Ferrara, A D. 143S. See Florence. Florence^ AJ). 1439. account of, 92; note, 108; decree, 153; note,
354 ; refened to, xtL Lateram, A.D. 1 123. account of, 83 ; note, 102 ; Canaos, 125 ; note,
345 ; referred to, 49. Lateram, A.D. 1139. account of, 83; Canoiis, 126; notes, 345;
referred to, xr ; 49 ; 53. Lateram, A.D. 1179. account of, 84. notes, 103; Caaoiis, 128;
notes, 345 ; referred to, xr. Latenm, A.D. 1215. account of, 84; notes, 103; Canons, 132;
notes, 346 ; referred to, zy ; 23 ; 60. Lateram, A.D. 1512. account of, 94; decree. 154; note, 359; in- ferred to, xtL Lausanne, A.D, 1449- See Basle.
JLfOM, A.D. 1245. account of, 86; note, 104 ; referred to, xtL Ljfoms, A.D. 1274. account o^ 86 ; notes, 104; referred to, xvL Lyons, A.D. 1511. SeeMDan. Milan, A.D. 1511. account of, 94. Niee, A.D. 325. account of, 7; notes, 18; Canons;, 26; notes, 48;
received in England, 3, 4, 5 ; referred to, 48 ; 68 ; 73 ; 417. Nice, 2. AJ>. 787- account of, fS; notes, 98; decrees, 109; note,
343 ; referred to, xiv; 73 ; 74 ; 75. PaTia, A.D. 1423. See Sienna. Perjngnan, A.D. 1409. account of, 88. Pisa, A.D. 1409 ; account of, 88 ; note, 105. Bsa, A.D. 1511. See Milan.
Sardica, A.D. 347. account of, 9 ; notes, 19; referred to, 54 ; 58 ; 64 ; Sienna, A.D. 1423. account of, 90. Trent, A.D. 1545. account of, 94 ; note, 108 ; Canons, 156 ; notes, 359 ;
referred to, ziii ; xvi ; xxzvi ; 53 ; 417, 420, 429> 443. Vienne, A.D. 1311. account of, 87.
OTHER COUNCILS.
Aix la Chapelle, A.D. 809. referred to, 82.
Ancyra, A.D. 315. referred to, 61.
Antioch, A.D. 341. Canon, 38; notes, 54; referred to, 20; 52; 58.
Antioch, A.D. 431 . referred to, 12.
Aquileia, A.D. 380. referred to, 23.
Braga, A.D. 675. referred to, 445.
Cabaillon, A.D. 813. referred to, 385.
12
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INDEX TO THE COUNCILS. 451
Gaiebuythe, A.D. 785. Canon, 5.
Carthage, see Milevi.
Carthage in. A.D. 397. referred to, 428.
Clarendon, A.D. 1164. referred to, 21.
Constantinople, A.D. 448. referred to, 13.
Constantinople, A.D. 814. referred to, 79.
Constantinople, A.D. 1441. account of, 93; 358.
Eliberis, A.D. 305. Canon, 419.
Francfort, A.D. 794. referred to, 79 ; Canon, 99 ;
Gangra, A.D. 340. Canon, 38 ; note, 53.
Hatfield, A.D. 680. Canon, 5.
Laodicaea, A.D. 367. Canons, 40 ; note, 55 ; 69 ; 405, 424.
Milevi, A.D. 416. referred to, 21 ; 55.
Neocsesarea, A.D. 315. Canon, 37; note> 52 ; referred to, 62; 69.
Paris, A.D. 824. referred to, 79.
Rome, A.D. 382. referred to, 22.
og2
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452
II.
INDEX TO THE AUT^IORS AND TO THE WORKS WHICH ARE CITED OR REFERRED TO IN THIS VOLUME.
[The chief works which have been consulted in making this list, are, Dupin's Ecclesiastical History, the Biographical Dictionary, Lond 1789, and Clarke's Concise View of Sacred Literature. Every name has been inserted which there was any excuse for noticing, in the hope that a concise manual of this kind may be of use to students in the country. R. stands for reference.]
Abbas Uspergetuis, Conrad of Lichtenau, Abbot of Ursberg, drc.
1215. Chrtmicon. Basil, 1569. R. 100. Abraham, Bartholomew, of Crete, Letter to Abp. of Euieenna, cited in
Labb^ and Cossart. R. 108. Mlfric, Archbishop of Canterbury, circ. 990. CaiMmj, in Wilkin's
Concilia. R. 4. Epistle to Wtdfstan, Abp. of York, in Routh.
R. 442. Albertus Magnus, Bishop of Ratisbon, circ. 1260. Commentary on
the Books of Sentences. Basil, 1506. R. 445. Alexander of Hales, a Friar, circ. 1230. Summary of Theology, cited
by Stillingfleet. R. 372. Edit. 1516. sine loco. R. 445. Alexius Aristenus, Steward of the Church of Constantinople, circ.
1166. Notes to the Canons, in Beveridge's Pandect. R. 56« 57. Alphonsus de Castro, a Spanish Friar, circ. 1540. Against Heresies.
Paris, 1571. R. 347; 354. Ambrose, St. Bishop of Milan, circ. 374. Opera. Venet. 1781. R384,
386, 387, 419, 438, 444. Amphilocius, Bishop of Iconium, circ. 370. Canon of Scripture, in
Beveridge*s Pandect. R. 425. Andrews, Lancelot, Bishop of Winchester, circ. 1620. Qptiteiifa, Lon- don, 1629. R. 393. Sermon on Resurrection, 1641. R. 393. Antididagma Coloniense, a reply of the Chapter of Cologne to a pah-
lication of Hermann, their Archbishop, supposed to hare been
from the pen of Bucer. Colon. 1542. R. 395.
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INDEX TO THE AUTHORS. 453
Athanasius, SL, Patriarch of Alexandria, circ. 326. Opera. Paris, 1627. R. 21 ; 356 ; 407 ; 422, 435.
Atkenagoras, an Athenian Philosopher converted to the Christian faith, circ. 178. Opera. Wirceb. 1777- R. 418.
Avgustine, St., Bishop of Hippo, circ. 395. Opera. Edit. Benedict. R. 392, 409, 439.
Azornu, John, a Spanish Jesuit of the l6th century. Cited by Labb^ and Cossart. R. 105.
Bahamon, Theodore, Chancellor of the Church of Constantinople, circ. 1180. DinertatiofM on the Canons, in Beveridge's Ptodect. R. 57.
Baronius, CeBsar, a Cardinal, 1576. Annals, cited by Labb^ and Cos- sart. R. 15.
Bayley, 7%mas, a Roman Controversialist, at one time sub-dean of Wells, circ. 1650. End to Controversy. Doway, 1654. R. zziz.
BeUarmine, Robert, Archbishop of Capua, a Cardinal, 1599. De Sacramento Matrimonii, cited by Stillingfleet. R. 404.
Bernard, St., Abbot of Clairvaux. 1115. Works. Colon. 1641. R. 373.
Beveridge, 9VUUam, Bishop of St. Asaph. 1704. Pandect of the Ca- nons. Oxford, 1672. R. 9, 11, 18, 21, 64, 56, 57, 60, 82. Co- dex Ecolesim Primitivm Vindicatus. Lond. 1678. R. 18.
Bibliotheca Patrum, Colon. 1618. p. 357, 441, 444.
Bingham, Joseph, an English Presbyter. 1700. Works. London, 1726. R. 48.
Biniiis Severinus, Canon of Cologne. 1600. Notes to the Canons, in Labbe and Cossart. R. 15, 21, 82, 98, 107.
Bonaventure, John, a Cardinal. 1274. Commentary on the Books of Sentences, cited by Stillingfleet. R. 372. Psalter of our Lady. Paris, 1512. R. xviii. 407.
Bossuet, James Benigne, Bishop of Meaux. 1690. Exposition of Doc- trine in the Catholic Church. R. xviii.
BramhaU, John, Archbishop of Armagh, 1660. Works. Dublin, 1677. R 392.
Brett, Thomas, an English Presbyter, 1718. Collection qf Liturgies. Lond. 1720. R. 377.
BuU, George, Bishop of St. David's, 1702. Works. Oxford, 1827. R. 99, 100.
Btdlariim Magnum, Luxembourg, 1727. R. 379. Rom. 1740. R. 411.
Burchard, Bishop of Worms, 996. Decreta. Paris, 1549. R. 378.
Burnet, Gilbert, Bishop of Salisbury, 1689. Commentaries on the Arti- cles. Oxford, 1814. R. 365.
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454 I^TDEX TO TBE AUTHCHItSL
C49et&», Cmrdmal, fThomaa de Vk>}, 1»17. Opmtmim. Lagd. 1361:
R. 379. Commemimy am Jqmmm, died hj Sdllk^fleel. B. 372. CflMMi Lme, Corpus inhi Canooid, a Ftefagea. Fnis* 1687. B. 73, 7S,
369, 39-2, 443, 444. CmMtamder, Georye, a karoed Roiiiaii, 156a ilMb. Aais, 1616l
R. 3%9, 394. CateckismmtrndParoektm. Loffd. 1676. B. 371. Catkmimu Amhm$e^ Bbhop of Coon, 1551. JiBHaHbipaB G^cfaa'^
CommeuianeB. R. 383, 386. Cow, William, an Englwh Presbyter, 1686. lUwtmim IMenarim, died
bj RootlL R. 74. CkiUim^ortk, Wiaiam, Chancellor of SaEsborj, 163S. ftiiijiiiii ^
FrotestoMts. Lond. 1727. R. zzL Ckrftostom, Si.Johm, P^itnarchor Coiistantino|ile, 39S. fTsrifcs. Ptois,
1624. R. 360. Paris, 1835. R. 386, 440. Claggtti, WMam^ an Engliah PrealiTter, 1683. Scnsoaa. Loud. I69a
R. zzL •
CUmems, Si., Presbyter of Alexandria, 194. IToris. Wbceb. 1778, and
Logd. 1616, R. 387, 418, 432. C7ta^wff, a Franciscan, in the l6th centoiy. Smmmmy ^ Ckrufdm
Doeiriae. Colon. 1570. R. 394. Cockkau, Joksmut, a German Dirioe, 1538. FoMdied the pre>
tended canons of the 4th Lateian Council, dted by Tayior.
R. zri, 85. Code of the Primitive or AnU-Nieeme Ckmrchy commonly caDed Apos-
tcdical. R. 18, 53, 54, 402, 421. CoOier, Jeremy, an English Bishop, 1713. SeekmmHad Hittary.
Lond. 1708. R. 21, 99, 103, 104, 393. ComeUmm Tridemtimmm, Rom. 1763. R. 95, 359- Cotelerius, John, Reg, Prof. Graec Paris, 1676. Eedmim Qnte^ Jfe.
mmtemto. Paris, 1681. R. 349 Coiarayer, Peter, a Roman Presbyter, 1760. Defeime de U Distertatiom
9wr la Vakdii^ dee OrdtnaOoM dee AagUns, BroxeUes, 1726.
R. xzzii; 389,393. Cypriam, St„ Bishop of Carthage, 248. Works. Wircdi. 1782. R.
356, 384, 387, 434, 443. CyrU, St., Patriarch of Alexandria, 412. Works. Paris, 1573. R. 357,
360. Cyril, St., Patriarch of Jerusalem, 348. Works. Paris, 1631. R. 436. Dacher, cited by Lenfant. R 354. Dionysiiu Eaeiguas, a Scythian Monk, 533. CoUectum of Canons, in
Labb^ and Cossart. R. 56, 57, 58.
Digitized by VjOOQ IC
INDEX TO THE AUTHOBS. 455
Doifie, JmmUf a Raman Bishop in Irekndy 1629. Abnifme^i ff Chris-
Han Doctrine. Dublin, 1828. R. 371, 384, 404. DifNfi, Lewis, a Doctor of the Sorbonne, 1684, Hietory o/Bccieeiastical
Writers. Lond. 1692. R. 85, 104. Dmxmdus ie S. Parokmo, Bishop of Meaxuc, 1326. Conuneniary on
the Books qf Sentences, cited by Stillingfleet. R. 404. Epiphankts, Metropolitan of Cyprus, 368. Works, Colon. 1682.
R. 343, 407, 419, 423, 427, 437. Estius, a Roman writer. Commentary on the Sentences ef Asanas.
Duac. 1616. R. 372. Evagrius Scholastieus, Native of Syria, 594. EceJesiastiettl History.
GftBtab. 1720. R. 24. Eusebius, Bishop of Csesarea, 320. Ecclesiastical History* Cantab.
1720. R. 19, 422. Life of Constantine, ibid. R. 9. Demonsiraiio
EvanyeUea, Colon. 1688. R. 436. Faeundus, Bishop of Henniana, 540. Defence of the three chapters,
Paris, 1629. R.44i. Faith of the (soi-disant) Catholics, i. e. of the Roman schismatics, by
Berington and Kirke. Lond. 1830. R. xviii, xxix, 406. Fisher, John, Bishop of Rochester, a Cardinal, 1535. Rrfutation of
Luther^s Assertions. Ant. 1523. R. 354, 411. Gamier, John, 9i French Jesuit, 1650, published liber Diumus. R. 10,
25, 74. Gelasius, Patriarch of Rome, 495. On the two natures in Christ, in
Bibliotheca Patrum. R. 441, 444. Gibson, Edmund, Bishop of London, 1745. Codex Juris Ecclesue An*
ytUooMS. Oxford, 1761. R. 4. Goor, James, a Dominican Friar, 1640. BitudU Grmeorum, Paris,
1647. R. 101, 383. €ro/er, Johm, a Roman Controversialist of the 1 7th century. I^ubes
Testium, London, 1686. R. xxix. Gregory the Great, Patriarch of Rome, 590. Works, Rom. 1613. R.
12, 24, 369, 420, 428. Gregory XV. Patriarch of Rome, 1622. Constitutiones, 1622. R. 379. Gregory XVI. Patriarch of Rome, 1832. Encyclical Epistle. R. 408. Gregory, St., Bishop of Nazianzum, Patriarch of Constantinople, 378.
Works. Paris, 1630. R. 356, 424, 437- Gregory, St., Bishop of Nyssa, 371. Works. Paris, l6l5. R. 356,
409, 438. Grier, Richard, an Irish Presbyter, circ. 1828. Epitome of General
Councils. Dublin, 1828. R. 354. Hammond, Henry, Archdeacon of Chichester, 1643. Works. London,
1674. R. xxi.
Digitized by VjOOQ IC
456 IKDSX TO THE AVTM&M.H.
Hkrdimgh TkoHUis, an ^iglidi Dmae of the RonMeB OsHHiiuiiidB in
the I6th century, cited by Cburayer. R. 389. ' Herveius, GmOiamu, Canon of Rheims, 1 560. Tr<amlaiian ifVm^ti^ in
Booth. R. 58. Hilary, St., Bishop of Poictiers, 354. Works. Wireeb. 17S5. R. 356,
360, 422, 436. Hosius, Stanislaia, Cardinal, Bishop of Warmia, 1561. Weris. Co- lon. 1584. R. 394. Hoveden, Roger de. Professor of Theology at Oxford, 1198. AnnaU
of England. Lond. 1596. R. 99. Ibas, Bishop of Edessa, 451. Letter to Mane the Perekm, R. 15. Jerome, St., a Roman Presbyter, 392. Works. Basil, 1524. R. 356,
387,420/426. Jeremy, Patriarch of Constantinople, 1576, cited by Ronth. R. 23. Jewell, John, Bishop of Salisbury, 1560. Rq^Me to Harding. Lond.
1609. R. 393. Ignathu, St., Bishop of Antioch, 107. Epiales. Russell^ Edition,
Lond. 1746. R. 14. John of Antioch, Patriarch of Constantinople, 564. CoUeetkm of Ca- nons, in Justel. R. 56. Johnson, John, an English Presbyter, 1700. Clergyman's VadeMecum.
Lond. 1723. R. 21, 58. Irenaus, St., Bishop of Lyons, 178. Against Heresies. Ozlbrd, 1702.
R. 343, 355, 418, 431. Isidore, Mercator, Canonist, 860. Translation of Ctmons, in Labb^
and Cossart. R. 56, 58, JuUus, Patriarch of Rome, 337. Epistles, in Canon Law. R. 443. Julius IL, Patriarch of Rome, 1513. BuU, in Bullarium Magnum.
R.411. Ivo, Bishop of Chartres, 1092. Ewcerptiones Decretormm, in* the Canon
Law. R. 75. Justel, Henry, a French Protestant, 1650. BibUotheca Juris Canonici
Veteris. Paris, 1661. R. 49> 58. Justin Martyr, native of Samaria, 140. Works, Wireeb. 1777. R.
429. Justinian, Emperor. 527. NoveUce Constitutiones. CoUatio Nova. Ant.
1575. R. 57. 58. King, John, an English Presbyter, Rites and Ceremonies of the Greek
Church in Russia. Lond. 1772. R. 383. Labb^, Philip, a French Jesuit, and Cossart, Gabriel, Sacro^Sancta
Concilia. Paris, 1671—1672. R. passim.
Digitized by VjOOQ IC
INDBX TO THE AUTHOSS. 457
hi^ Martmie, A^^konge de, PUgrimage to the Hofy iMnd-hs^d. 1935.
R 403. LtiekmHu8,Lm!im, CadLFirfmn, 306. fVorks. Wiiceb. I7a3. R.419. Le Bos, Charles Webb, an English Presbyter (living). Life qf Wicltf,
Lond. 1832. R. 352. heitftmt, James, a Genevan Writer^ 1688. History qf the Council of
Comtanee^ Cited by Grier. R. 354. Leo J. Patriarch of Rome, 461. Epistles in Bibliotheca Patrum. Colon.
1618. R. 357> 444. Also in Labb^ and Cossart, R. 61. Leo. 11. Patriarch of Rome, 682. Epistles in Labb^ and Cossart. R. 64. Leo X. Patriarch of Rome, 1521. Bulls, in Bullarium Magnum. R.
411. Le Quien, Michael, a Dominican, 1700. Cited by Courayer. R. 389.
Orieus Christianus. Paris, 1740. R. 87, 103, 105. Idber JXmrmts Bamanonm Powt^emn in Routh. R. xv, 10, 25, 61, 73, . 74, 75. Liberaius, Archdeacon of Carthage, 553. Breviarium, in Labb^ and
Cossart. R. 16. Liturgy (^SL Basil, R. 80, 100, 355. 377, 437. Litvrgy of St. Chrysostom, R. 391. LUvrgy of 8t. Jemes. R. 391. Liturgy, Roman. R. 355, 390. MabUion, John, a French Benedictine, 1687. Museum Itakcum. Cited
by Routh. R. 75. Macarius, St., the Elder, an Egyptian Monk, 360. HomiUes, Francof.
1594. R. 357. Paris, 1621. R. 442. Marat, a Jesuit, I7th Century. Commentaries t^on Thomas Aquinas.
Paris, 1633. R. 394, 396. Manuals Ordinandorum. Lugd. 1827. R. 370. Marca, Peter de. Bishop of Conserans, 164 1 . De Sacramento Eueharistia.
Paris, 1682. In drfence of VigiUus, in Labb^ and Cossart, R. 15.
Dissertat. Posthum. Cited by Courayer. R. 393. 394. Mason, Francis, Archdeacon of Norfolk, 1619. VindidtB Ecdes Anglic.
Lond. 1625. R. 392. Matthew Paris, Monk of St. Albans. 1241. History qf England. Lond.
1640. R. XV, 85, 103,347. Mede, Joseph, an English Presbyter, 1620. Christian Sacrifice. R. 392. Melito, Bishop of Sardis, 177. Canon qf Scripture, in Eusebius, Eccle- siastical History. R. 420. Merlin, James, Canon of Notre Dame, 1520. Collection of the General
Councils. Colon. 1530. Paris, 1535. R. xv, xvi. Michael Cerularius, Patriarch of Constantinople, 1043. Epistles in
Coteler. Eccles. Graec. Mon. R. 349. Minutius Felix, a Roman, 210. Works. Wirceb. 1782. R. 418.
Digitized by VjOOQ IC
458 INDSX TO THE AUTHDSSl
Maah f^rmo^nm. Veael. 1748. R. 398.
Mosheim, James Lawrence, a German Diyine, 1740. BeelesiasHcal
History. Load. 1811. R. 87> 105. Mwratori, Lewis Anthony, a learned Italian, circ. 1700. LiUwrgia Ra-
mana Vetus. Venet. 1748. R. 398. Nadantns, James, Bi^op of duoBaea, 1477* Commentarf on Si. PttuFs
I^nstle to the Romans. Cited in the Bngliah Homilies. R. xvm. Naacierus, or Vergehaus, JeJm, Rector of Tabinga, 1460. Universal
ChroniOe, Tulnnga« 1514. R. xv,S6, 347. Nicholas L Patriarch of Rome, 862. BpisHes, in Labb^ and Coseazt.
R.74. Occam, William, Native of Ockham in Surrey, a Grey Friar, 1330.
Conclusions on ^eeulative Bwivity, Lugd. 1495. R. 346. Optatns, Bishop of Milevi, 370. Works, Wirceb. 1789* R. 387. Ordo Admmstran^ Sacramento in Mifesione Anglicana, Lond. 1 831. R.
xliv. Origen, Catechiat of Alexandria, 230. Worhp, Wkceb. I78a R. 55,
406, 419, 421, 433. Pa9cAafc,i2ai2&erf,Abbotof Corbey, 844. Works, ^ricr. 1618. R.396. Perron, James Davy du. Cardinal, Abp. of Sens. 1 604. Dn S. Sacrement
de I'Eucharistie. Paris, 1622. R. 389. 393« Peter, Patriarch of Antioch, 1040. Epistks, in Coteler. Ecdes* Gnec.
Monmn* R. 350. Peter, of Lombardy, Bishop of Paris, 1141. Books of Sentences. Colon.
1676. R. 847. V
Phoiius, Patriarch of Constantinople, 868. Spistles. London. 1651.
R.348^ Platina, Bartholomew, or Baptist, Keeper oi the Vatican Library, 1467.
Lives of the Popes. 1486. R. xv. 85, 104, 347. Pont^ieale Romanmn. Antwerp. 1758. R. zxzviii., xliiz. Rqfbrmatio Legum Bcelesiasticamm, by authority of Henry 8th and
Edward 6th. Lond. 1640. R 21. Renmtdot, Eusebins, Priw ci F^ossay, 1700. Lituryiarmm OrieuiaUum
CoUectio. Paris, 1716. R. 101,377, 446. Bichdien, John Armand de, a Cardinal, 1618. Method of Converiiny
Separatists. Cited by Courayer. R 389. Bouth, Martin, President of Magdalen College, Oxford, (Imng)
Scriptorum Eccles. Opuscula. Oxford, 1832. R. 10, 11,24,25,
48, 58, 74, 75. 442. Sacramentarium Gelasianum, a Muratorio. Venet. 1748. R. 398. Sacramentarium Greyoriannm, a Menard. Paris, 1542. R. 383.
a Muratorio. Venet 1748. R. 398.
Simeon Logethetes, Canonist, 1 170. Epitome of Canons, in Justel. R. 56. Sirmond, James, a Jesuit of 17th century, cited by Stillingileet. R. 372.
Digitized by VjOOQ IC
INDSX TO THE AUTHOS& 459
Socrates, native of Ck)ii8tantinople« 440. Ecelesiastical Hi$tw^, Cantab.
1720. R. 9, n, 19, 22, 24, 54, 346, 385. Sogomen, native of Palestine, 440. EcdesiaaHcal Hisiofy. Cantab.
1720. &. 9, 11, 19,22,385. StiUingfleet, Edward, Bishop of Worcester, 1689* Rationai Account
qf^the Grounds qf the Protestant Religion. Lond. 1665. R. xxii.
CmrncU of Trent disproved by Catholic Tradition, Lond. 1688.
R. 372, 403, 404. Suarez, Francis, a Spanish Jesuit, 1580. R. 382. Stdpitius Setferus, native of France, 400, Sacred History* Basil, 1556.
R. 21. Taylor, Jeremy, Bishop of Down and Connor. 1662. Works, Lond.
1822. R. 50, S5.
Tertidlian, native of Carthage, 200. Works. Wirceb. 1780. R. 418,
433. Theodore, Bishop of Mopsuestia, 403. On the Incarnation. R. 15. The^doret, Bii^op of Cyrus, 423. Bccles. Hist. Cantab. 1720. R. 9,
11, 19, 22, 23, 50, 409. Works. Hal. 1769. R. 55. 440. TonstaU, Cnthbert, Bishop of Durham, 1553. De Bucharistia. Pans,
1554. R. 347. Veteres Vindicati, a Reply to Mr. Sdater of Putney, who for a short
time was converted to the Roman Schism. Lond. 1687. R. Vincentins lArinensis, a native of France, 434. Admonition against
Heri^ies. Paris, 1569. R. Title Page. Vitriaco, James de, Cardinal, 1220. History of the East and West.
Cited by Stillingfleet. R. 372. Wake, William, Archbishop of Canterbury, 17 16. Discourse on the
Holy Eucharist. Lond. 1687. R. Wdlden, Thomas, an English Friar, 1430. De Sacramento Euchari^ue.
Venet. 1579. R. 346. Wsiterkmd, Daniel, Archdeacon of Middlesex, 1738. Works. Oxford,
1823. R. xxi.
WiekHff, John, Professor of Divinity at Oxford, 1372. Trialoffus.
Cited by Le Bas. R. 352. WiUeins, David, Archdeacon of Suffolk, 1724. Concilia Magnm Bri^
tannuB et HibemuB. Lond. 1737. R. 5, 6. Zonaras, John, vl Greek Canonist, 1118. Commentary on the Canons,
in Beveridge's Pandect. R. 57.
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460
111.
INDEX TO THE DOCTRINES.
Absolution, Trent, 261 ; 380, 386.
Attrition, Trent, 259, 378.
Baptish, Sacrament of, Trent, 218, 370.
Canon of tbb Old Tbstamxnt, the additional bo<^8 rejected, Laodicsea, 41, 56; enjoined, Trent, 159, 362; rejected by the Fathers, 420.
Clbboy, Celibacy of, against, Nice I. 28; 49; Gang^ra, 384 153.; enjoined, Lateran I. 125; 345; XL 126; 345; TreiK^.399; Re- ferred to, 349, 350, 358.
Clergy, Marriage of, after ordinaticm, against, Neocssurea, 37 ; and note, 52 ; treated of, 62.
Communion in one kind, Constance, 144; and note, 353; Trent, 290 ; 295; 388 ; 403 ; condemned by the Fathers, 443.
Confession, enjoined by Lateran IV. 447 ; Trent, 255 ; 378, 385, 386.
Confirmation, Trent, 223; 371.
Contrition, Trent, 252 ; 384.
C&BBD, New, forbidden, Ephesus, 33; Chalcedon, 37; indirectly, Trent, 156, 359.
Crbed of Pius IV. Referred to, xxvi. Given at length, xlvi.
Eucharist, Trent, 225, 238 ; adoration of, 231 ; preparation for, 234 ; use of, 236. Notes, 372 and following.
Extreme Unction, Trent, 270, 287, 382.
Goon Works, Trent, 208, 367.
Heretics, treatment of, Lateran III., 128, 346; IV. 133, 348; Constance, 151, 353.
Images, use of, in religious worship, enjoined, Nice II. 109 ; Constan- tinople IV , 123 ; Trent, 335 ; and note, 408 ; condemned by the Fathers, 417-
Indulgences, Trent, 339, 409-
Infallibility, R. 411.
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INDEX TO THE DOCTRINES. 461
IiYvocATioN OF Saints, and Angels, Laodicaea^ 40, 55. Trent, 335 ; and note, 405. See also 78, 98.
Justification, Trent, 170 ; 199, 364.
Mass, Canon of, Trent, 303, 398.
Mass, Sacrifice of, Trent, 298, 309 ; 388.
Mass, Solitary, Trent, 305, 401.
Matrihont, Trent, 324, 326, 403.
Oath, value of, Lateran III. 128; 345; Constance, 151, 353.
Orders, Trent, 314, 320; 403.
O&ioinal Sin, Trent, 164 ; Effect of Baptism upon, ibid. 166 ; 363.
Prayers for the Dead, 401.
Prayers, in the People's own language, enjoined, Lateran IV. 141, 351, against, Trent, 307; 402.
Priest's Intention, necessary for Validity of Sacraments, Trent, 217; and note, 369.
Pctroatoey, taught, Florence, 162; Trent, 333; contrary to the Fathers, 364.
Relics, use of, enjoined, Nice II., 120; Trent, 335.
Repentance, or Penance, rite of, Trent, 245, 278, 376.
Sacraments in general, Trent, 213 ; 369*
Satisfaction, Trent, 265; 381.
Spiritual Relationship, Trent, 331.
Supremacy of Roman Church and Pontiff, witnessed against, Nice I., 26, 27> 48; Constantinople I., 30, 31, 32, 49, 50; Ephesus, 34, 51 ; Antioch, 38, 39, 55 ; Chalcedon, 42, 43, 56 ; Constan- tinople III., 45, 46, 47, 61 ; proclaimed, Lateran IV., 138, 140, 348; Florence, 153; 358. Treated of, 64. xxzi.
Tradition. Constantinople IV., 121, 344; Trent, 159> 361.
Transubstantiation, against, Laodicaea, 40, 56 ; taught, Lateran IV., 132, 346; Trent, 225. 372; condemned by the Fathers, 429*
Water mixed with wine in Eucharist. R. 402.
Digitized by VjOOQ IC
462
IV.
MISCELLANEOUS INDEX.
Britain, Church of, owned no subjection to the Roman See, 48> 51 ; had Bishops at the Councils of Sardica and Ariminum, 10.
Cbsbd« Nicene or Ck>n8tantinopolitan, 18, 11, 23, 157, 359. This the only foundation of the Church, 157, 359-
CouNciLS, dUpuiedf reasons for rejecting, xiii — xvi.
England, CivH Government of, receives the first four General Coun- cils, 3.
Church of, receives the first six General Councils, 5 ; rejects
the Deutero-Nicene, 79> 99.
Kvngoi, his Supremacy over the Church, in what
recognised by the Church, 21, 58, 66. Authority for this in the decrees of Antiochand Carthage, 21, 58. Abuse of the Supre- macy by the Statutes of Praemunire, 67 > this never sanctioned by the Church, %7,
Clergy of. Marriage of, after Ordination, 52.
FxLioQUB, Interpolation of, in Nicene Creed, 22, 102, 349» 350.
Fundamentals in Religion treated of, xz.
Hbrbst, (articles of, exhibited against the Church of Rome by Photius, Patriarch of Constantinople, 348; by Michael Cerularius, Pa- triarch of Constantinople, 349 ; by Peter, Patriarch of Antioch, 350 ; by the Council of Constantinople, 358.
. cofufetiNMilioii for, pronounced against the following Roman
Patriarchs: Honorius, 16; Gregory 12th, 105; Benedict 13ih 105, 106; Alexander 5tii, 106.
Hbrbsibs condemned, Arian, 7, 9» 10 ; Macedonian, 10 ; Nestorian, 11 ; Eutychian, 13, 14 ; Monothelite, 16; Eustathian, 54.
gwU of, chargeable upon the Church of Rome, Carpocra-
tian, 343; CoUyridian, 407; Eustathian, 84, 126, 345; Mani- chean, 444.
Justinian, Emperor, gives the force of civil law to the decrees made or confirmed by the first four General Councils, 52.
Latin Bishops in the East, 84, 103.
Digitized by VjOOQ IC
MISCELLANEOUS INDEX. 463
Prbss, Control over, by the Bishops in the Roman CJommunion, 154,
163, 359. Rome. See Heresy, and Heresies. Popes or Patriarchs of, deposed, Silverius, 15; Gregory 12th,
88 ; Benedict 13th, 88, 105 ; Alexander 5th, 105 ; John 23d,
106; Eugenius 4th, 92; Felix 5th, 92. — — absurd titles of, 90.
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