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I         i 


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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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FOBM  OF  BEOONCIUKO  A  CONVERT.  xlix 

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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1  INTROBtJOTION, 

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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FORM  OF  RECONCILING  A  CONVERT.  li 

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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4  ON   THE   ROMAN   SCHISM. 

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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ON   THE   ROMAN   SCHISM.  5 

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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6  ON   THE   ROMAN   SCHISM. 

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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A 

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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8  A   TABLE   OF   COUNCILS. 

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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10  A   TABLE   OF   COUNCILS. 

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 

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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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12  A   TABLE    OF   COUNCILS. 

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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A   TABLE   OF   COUNCILS.  13 

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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14  A    TABLE    OF   COUNCILS. 

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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A   TABLE   OF   COUNCILS.  16 

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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16  A    TABLE    OF   COUNCILS. 

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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NOTES 


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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NOTES  TO  THE  TABLE  OF  C0UKCIL8.  19 

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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20      NOTES  TO  THE  TABLE  OF  COUNCILS. 

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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KOTES   TO   THE  TABLE   Q>F   COUNCILS.  21 

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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22  NOTES   TO    THE   TABLE   OF   COUNCILS. 

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 

7 


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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 

7 


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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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TABLE 


OF   THE 


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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78   TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY.        79 

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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80   TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTEE  THE   SEVENTH  CENTURY.  81 

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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82   TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY.        83 

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 

6  2 


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84      TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY,        85 

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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86      TABL£  OF  THE  REPUTED  GENERAL  COUNCILS 


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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AFTBE  THE  SEVENTH  CENTURY.        87 

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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88       TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY.        89 


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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90   TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY.        91 


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* 

7 


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92   TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY.        93 

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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94      TABLE  OF  THE  REPUTED  GENERAL  COUNCILS 

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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AFTER  THE  SEVENTH  CENTURY.         95 

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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96   TABLE  OF  THE  REPUTED  GENERAL  COUNCILS,  &C. 

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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NOTES  TO  THE  TABLE  OF  COUNCILS.  99 

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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100     NOTES  TO  THE  TIBLE  OF  COUNCILS. 

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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102     NOTES  TO  THE  TABLE  OF  COUNCILS. 

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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104  NOTES   TO   THE   TABLE   OF   COUNCILS. 

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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NOTES  TO  THE  TABLE  OF  COUNCILS.     105 

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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106     NOTES  TO  THE  TABLE  OF  COUNCILS. 

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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N0TE8  TO  THE  TABLE  OF  COUNCILS.  107 

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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108      NOTES  TO  THE  TABLE  OF  COUNCILS. 


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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109 


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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NICE,  II.  Ill 


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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112  NICE,  II. 

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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NICE,  II.  113 


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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114  NICE,  II. 

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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NICE,  ir.  115 

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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116  NICE,  II. 

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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NICE,  II.  117 

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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118  NICE,  II. 

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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NICE,  II.  119 

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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120  NICE,  II. 

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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121 


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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CONSTANTINOPLE,  IV.  123 

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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124  CONSTANTINOPLE,  IV, 

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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LATERAN,  I.  125 

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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126  LATERAN,  II. 

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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LATERAN,  11.  127 

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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128  LATERAN,   III. 


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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LATERAN,    III.  129 

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 

K 

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130  LATERAN,  III. 

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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LATERAN,  III.  131 

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^ 

k2 

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132  LATERAN,   IV. 

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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LATERAN,  IV.  133 

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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J  34  LATEBAN,  lY. 

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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LATERAN,  IV.  135 

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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136  LATERAN,  IV. 

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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LATERAN,   IV.  137 

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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138  LATERAN,  IV. 

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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LATERAN,  IV.  139 

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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140  LATER  AN,  IV, 


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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LATERAN,  IV.  141 

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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TRENT. — ^SORIPTUBES.  1 63 

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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164  TRENT. 


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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THENT. — ORIGINAL   SIN.  166 

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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166  TRBNT.— ORIGINAL   SIN, 

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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TRENT. — ORIGINAL   SIN*  167 

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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168  TRENT. ORIGINAL  SIN. 

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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TRENT.— ORIGINAL   SIN.  ]69 

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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170  TRENT. 


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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TBENT, — ^JUSTIFICATION.  171 

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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1 72  TRENT. — ^JUSTIFICATION- 

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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TRENT. — JUSTIFICATION.  1 73 

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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1 74  TRENT. — ^JUSTIFICATION. 

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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TRENT. — JUSTIFICATION.  1 75 

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 

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1 76  TRENT. — ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  177 

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 

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1 78  TRENT. ^JUSTIFICATION. 

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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TRENT. — JUSTIFICATION.  1 79 

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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1 80  TEENT. ^JTSTIFICATIOX. 

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, 

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TRENT. — ^JUSTIFICATION.  181 

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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1 82  TRENT. ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  1 83 

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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1 84  TRENT. — ^JUSTIFICATION. 


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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TRENT. — JUSTIFICATION.  1 85 

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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1 86  TRENT. — ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  1 87 

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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188  TRENT. — ^JUSTIFICATION. 

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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TRENT. — JUSTIFICATION.  1 89 


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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1 90  TEENT. — ^JUSTIFICATION. 

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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TRENT. — JUSTIFICATION.  191 

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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1 92  TRENT. — ^JUSTIFICATION- 

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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TRENT. — JUSTIFICATION.  1 93 

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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1 94  TRENT. — ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  195 

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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1 96  TRENT. ^JUSTIFICATION. 

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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TRENT- — ^JUSTIFICATIOK*  1 97 

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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1 98  TRENT. ^JUSTIFICATION. 

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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TRENT. — ^JUSnPICATION.  199 


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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200  TRENT. JUSTIFICATION. 


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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TRENT. — ^JUSTIFICATION.  20 1 

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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202  TEENT. — ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  203 


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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204      -  TRENT. — ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  .      205 

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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206       .  TRENT. — ^JUBTIPICATION. 

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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TRENT. — ^JUSTIFICATION.  ,      207 

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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208  TRENT. JUSTIFICATION. 

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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TRENT. JUSTIFICATION.  209 

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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210  TRENT. ^JUSTIFICATION. 

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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TRENT. — ^JUSTIFICATION.  211 

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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212  TRENT. — ^JUSTIFICATION. 

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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TRENT. — SACRAMENTS.  216 


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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TRENT. — SACRAMENTS.  217 

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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TRENT. — BAPTISM.  219 

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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220  TRENT. — BAPTISM. 

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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TRENT. — BAPTISM.  221 

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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222  TRENT. BAPTISM. 

.  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 

7 


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TRENT.— CONFIRMATION.  223 

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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224  TRENT. CONFIRMATION. 

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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TRENT. — EUCHARIST.  225 


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- 

Q 


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226  TRENT. — ^EUCHARIST. 

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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TRENT. — EUCHARIST.  227 

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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228  THENT. — EUCHARIST. 

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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TRENT. — EUCHARIST.  229 

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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230  TRENT. — ^EUCHARIST. 

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 

7 


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TRENT. — EUCHARIST.  23 1 

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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232  TRENT. ^EUCHARIST. 

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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TRENT. EUCHARIST.  233 

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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234  TRENT. ^EUCHARIST. 

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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TRENT. — EUCHARIST.  235 

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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236  TRENT. — EUCHARIST. 

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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TRENT. — ^EUCHARIST.  237 

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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238  TRENT. — ^EUCHARIST. 

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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TRENT. — EUCHABIgT.  239 

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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240  TRENT. — ^EUOHABIBT. 


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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TRENT. — ^EUCHARISl*.   '  241 

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. 

R 

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242  TRENT. — EUCHARIST. 

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. 

7 

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TRENT. — EUCHARIST.  243 

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- 

R   2 


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244  TRENT. ^EUOHARIOT. 

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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TRBMT.^^BEPENTANCE.  245 


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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246  TKENT. — BEJPBNTAKCE. 

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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TBBNT. — ^RfiPEN^PANCE.  247 

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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34ft  TBBNT. — ^bjbpentancb: 

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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1250  TRENT. — ^REPfiNTANCB. 

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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T&BNT. — ^RKPENTAKCE.  261 

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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262  TRENT,* — ^RBPENTANCE. 


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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TRENT, — ^BEP£NTANC£.  253 

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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TBEKPT.— EBPENTANCE.  265 

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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256  TRENT. — ^R^'ENTAireE. 

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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TBSirr. — ^REPENTANCE.  957 

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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268  TBEMT.-^-^BBPrarrijros. 

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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TRENT. — EEPKNTANCE.  269 

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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260  TRENT. — ^REPENTANCE, 

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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TRENT. — ^REPENTANCE.  26 1 

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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262  TRENT. — REPENTANCE. 

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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TBEKT. — REPENTANCE.  263 

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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264  TBENT. — ^BSPBNTANCE. 

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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XBSNT.^^RSPENTANCm;  265 

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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066  TRENT. — K&PEKTANCE. 

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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TRENT. — BBPENTANGE.  207 

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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968  TBENT4-*-R&PENTAKGC. 

^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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TBBNT* — BBPENTANCB.  1209 

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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270  TRENT. — ^EXTBKMfi  UNCTION. 


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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TBEMT. — EXTREME  UNCTION.        271 

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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272  TRENT. — ^EXTREME  UNCTION. 

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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TRENT. — ^BXTBEME  UNCTION.  273 

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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274  TRENT. — EXTREME  UNCTION. 


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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TEENT. — EXTREME  UNCTION.        275 

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 

T  2 

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276  TRENT. — EXTREME  UNCTIOIT; 

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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TRENT, — EXTREME  UNCTION.  277 

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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278  TRENT. — REPENTANCE. 


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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TEENT. — REPENTANCE.  279 

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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280  TRENT. — ^REPENTANCE* 

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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TRENT. REPENTANCE.  28 1 

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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282  TRENT. — ^REPENTANCE. 

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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TRENT. — REPENTANCE.  283 

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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284  TRENT. REPENTANCE. 

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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TRENT. — REPENTANCE,  285 

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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286  TRENT- — REPENTANCE. 

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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TEENT. — EXTREME  UNCTION.        287 

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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288        TRENT. EXTREME  UNCTION. 

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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TRENT. — REPENTANCE.  289 

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. 


U 


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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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TRENT. — COMMUNION.  29 1 

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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292  TRENT. COMMUNION. 

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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TRENT. — COMMUNION.  293 

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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294  TRENT. COMMUNION. 

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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TRENT.— COMMUNION.  296 

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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296  TRENT. COMMUNION. 

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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TRENT. COMMUNION.  297 

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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TREKT. — MASS.  299 

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 

7 

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300  TRENT. ^MASS. 

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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TRENT. MASS.  301 

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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302  TRENT. ^MASS. 

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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TRENT. — MASS.  303 

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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304  TRENT. — MAS^, 

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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TRENT. MASS.  305 

•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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306  TRENT. — UA9B. 

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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TRENT. MARS.  307 

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, 

x2 

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308  TRENT. — ^MASft; 

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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TRENT. — ^MA8S^  309 


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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810  TB£KT. — ^MASS. 

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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TRENT. MASS.  313 

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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TRENT. ORDER.  3 1 5 

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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TRENT.— ORDER.  317 

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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TRENT. — ORDER.  319 

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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JB^NT. — OBDER.  32 1 


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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TRENT. ORDER.  323 

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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TRENT. — MATRIMONY.  325 

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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TBBNT. — ^MATBIMONY.  327 

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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TRENT- ^MATRIMONY.  329 

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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830  TRBNT*'*--MATRIMONY. 

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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TRENT. — ^MATRIMONY.  331 

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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TRENT. PURGATORY.  333 


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- 

1 


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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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TRENT. — ^IMAOES.  337 

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 

Z 

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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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TRENT. INDULGENCES.  339 

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. 

Z  2 


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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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348  NOTES  TO  THE  CANONS. 

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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LATERAN,  IV.  349 

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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350  NOTES  TO  THE  CANONS. 

.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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LATERAK,  IV.    .  351 

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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352  notes  to  the  canons. 

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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CONSTANCE.  353 

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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364  NOTES  TO  THE  CANONS, 

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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356  NOTES  TO  THE  CANONS. 

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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FLORENCE.  357 

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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358  NOTES  TO  THE  CANONS. 

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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LATERAN,  V. — TRENT.  369 

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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360  NOTES  TO  THE  CANONS. 

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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TRENT. — CANON  OP  SCRIPTURE.  361 


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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362  NOTES  TO  THE  CANONS. 

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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TRENT.— ORIGINAL  SIN.  363 

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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364 


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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TRENT. — ^JUSTIFICATION.  366 

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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366  NOTES  TO  THE  CANONS 

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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TRENT. — ^JUSTIFICATION.  367 

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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368  NOTES  TO  THE  CANONS. 

**  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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TRENT. SACRAMENTS.  369 

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 

B  b 


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370  NOTES  TO  THE  CANONS. 

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 

B  b   2 


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372  NOTES  TO  THE  CANONS. 

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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TRENT. EUCHARIST.  373 

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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374  NOTES  TO  THE  CANONS. 

(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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TRENT . EUCHARIST.  375 

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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376  NOTES  TO  THE  CANONS. 

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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TRENT. — ^EEPENTANCE.  377 

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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378  NOTES  TO  THE  CANONS. 

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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TRENT. — REPENTANCE.  379 

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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380  NOTES  TO  THE  CANONS. 

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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TRENT. — ^REPENTANCE.  38 1 

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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382  NOTES  TO  THE  CANONS. 

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 

7 


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TRENT. EXTREME  UNCTION.        383 

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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384  NOTES  TO  THE  CANONS. 

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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TRENT. — ^REPENTANCE.  385 

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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386  NOTES  TO  THE  CANONS. 

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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TRENT. REPENTANCE.  387 

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- 

c  c2 


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388  NOTES  TO  THE  CANONS. 

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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TRENT. — MASS.  389 

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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390  NOTES  TO   THE  CANONS. 

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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TRENT. ^MASS.  391 

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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392  NOTKS  TO  THE  CANONS. 

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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TRENT. MASS.  393 

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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394  NOTES  TO  THE  CANONS. 

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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TRENT. — ^MASS.  395 

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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396  NOTES  TO  THE  CANONS. 

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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TRENT. — ^MASS.  397 

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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398  NOTES  TO   THE  CAKONS. 

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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TRENT, — ^MASS.  399 

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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400  NOTES  TO  THE  CANONS. 

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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TRENT. — ^MASS.  401 

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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402  NOTES  TO   THE   CANONS. 

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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TRENT. ORDER ^MATRIMONY.  403 


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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404  NOTES  TO  THE  CANONS. 

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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TRENT. INVOCATION  OF  SAINTS.  405 

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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406  NOTES  TO  THE  CANONS. 

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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TRENT, INVOCATION  OF  SAINTS.  407 


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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408  NOTES  TO  THE  CANONS. 

■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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TRENT. — INVOCATION  OF  SAINTS.  409 

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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410  NOTES  TO  THE  CANONS, 

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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TRENT. INDULGENCES.  411 

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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412  KOTBS  TO  THE  CANONS. 

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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TRENT. INDULGENCES.  413 

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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414  NOTES  TO  THE  CANONS. 

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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418     FATHERS  OF  THE  CHURCH  ANATHEMATIZED.    . 

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^ySȴf  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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IMAOfi:  WORSHII*.  419 

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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434     FATHERS  OF  THE  CHURCH  ANATHEMATIZED. 

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. 

Ff2 


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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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438  FATHERS  OF  THE  CHURCH  ANATHEMATIZED. 

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. 


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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. 

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1674.  R.  xxi. 


Digitized  by  VjOOQ IC 


456  IKDSX  TO  THE  AVTM&M.H. 

Hkrdimgh  TkoHUis,  an  ^iglidi  Dmae  of  the  RonMeB  OsHHiiuiiidB  in 

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Macarius,  St.,  the  Elder,  an  Egyptian  Monk,  360.  HomiUes,  Francof. 

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458  INDSX  TO  THE  AUTHDSSl 

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I^nstle  to  the  Romans.  Cited  in  the  Bngliah  Homilies.  R.  xvm. 
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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. 
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xliv. 
Origen,  Catechiat  of  Alexandria,  230.  Worhp,  Wkceb.  I78a  R.  55, 

406,  419,  421,  433. 
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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 

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INDSX  TO  THE  AUTHOS&  459 

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Venet.  1579.  R.  346. 
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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. 


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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. 


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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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LONDON : 

OILBF.RT   &   RIVINOTON,  PRIMTBR8, 

8T.  JOHN'S  SQUARE. 


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