Part 2
He says, that he who holds the See of Rome cannot but be the Vicar of Christ. Are these triflers not yet ashamed to sport their futile inanities, which they know to have been refuted a thousand times to weariness? At the period when there was still a Church and a bishopric at Rome, there was no mention of any such primacy as the Romanists now arrogate to themselves. To Christ alone belongs the universal bishopric, while each single pastor, as Cyprian tells us, possesses part of the undivided whole.
The appellation of Universal Bishop, if conferred on a man, Gregory everywhere testifies to be blasphemous, nefarious, accursed, and the forerunner of Antichrist. What! were the Africans cut off from the body of Christ when they would not even concede the title of first or highest bishop to the bishop of Rome? Did Cyprian discard himself from the communion of the Church, when he not only called Stephen the Roman bishop to order, and taught him to be docile to his colleagues, but charged him with error, ignorance, and mulish obstinacy? Was Jerome the author of schism from the flock of Christ, when he declared that no bishop was made superior by the pride of riches, nor inferior by the humility of poverty, — whether he were the bishop of Rome or of Eugubium? But though with one assent the Roman See were raised to the third heaven, how ridiculous is it to make a primate of bishops of one who is no more like a bishop than a wolf is like a lamb! It is little to say that there is nothing episcopal in him, but while he is the declared enemy of Christ and the Church, it is surely too much to insist on our acknowledging him to be also The Vicar of Christ? At present, however, it is not our purpose to carry this discussion farther. It is better to consult our books on this subject. The words of Catharinus himself remind us that we must not stay longer here. For after swearing that the last thing he would do would be to curry favor by flattery, he immediately adds, — "But to the subject," — intimating that he had wandered and spoken away from the subject. It is hopeless, however, to expect that he will bring us back to the subject, unless he previously return to a sound mind.
If we may judge a lion by his claws, our readers now have the means of knowing what they ought to think of the Council of Trent. For it is to be supposed, that of the monks present, those to whom chiefly the task of discoursing was given, were deemed the first and as it were the flower. Let it be understood that they are also the persons who concocted the Canons, and dictated to the horned Fathers what they, like dumb persons, were to approve by a silent nod. To what have we fallen! Are we to give the honor of Divine oracles to whatever such creatures might growl with obstreperous voice into other ears? Although I am not so ignorant of matters as to believe that the orations published in their name, be they what they may, were their own composition; for they have their speechmakers, to whom they hand their absurdities, and get them glossed over with some color of words, lest
even children should laugh! But let us assume that the whole was polished by their own industry, still it is a great point gained to have such a specimen of the awful wisdom of the Papacy.
We must not pass over some bishop or other named Cornelius, who, as he surpassed his superiors in dignity, far surpasses them also in folly. Had there been anything like gravity and seriousness in the Acts of the Council, one might have said that the part assigned to him was that of the fool in the play; but there is no doubt that he was a chosen one among the bishops, though the whole flower of the order was displayed; and therefore I only say, that if they were not sorry for him and ashamed of him, I very much pity them. Their eyes indeed may have been dazzled by one circumstance — his gathering flowers from every quarter, and thrusting into his oration every elegant expression he had ever learnt, that he might pass himself off as an orator. And I for one am perfectly willing that he should think himself most eloquent, and seem so to his party. He must, indeed, have been very familiar with Cicero, from whom he with so much confidence borrows patches of sentences, which he huddles into his discourse. But that, while thus playing the buffoon, he should employ his borrowed garrulity to oppress the kingdom of Christ and profane Scripture at will, is not on any account to be borne. It were an endless work to specify every point, but the reader may take the following as a specimen. The joyous orator, after pouring upon his audience his threefold joy, congratulates himself and his associates that they now see with their eyes and handle with their hands that blessed hope which many desired to see but were not able. These words once spoken, partly of the former advent of Christ, and partly of the final revelation for which we still look, what pious man can, without indignation, hear transferred by this madman to such a sink as Trent? And that nothing might be wanting to crown his impudence, he tags to it a third clause from the eleventh chapter of Hebrews, on the final perfection of believers.
After this prelude, what might he not think himself at liberty to do? Accordingly, he hesitates not to strip Christ in order that he may deck his Pope with the spoils. The Pope, he says, came a light into the world. Blasphemous mouth! will you apply to that fetid monster of yours sacred terms applicable to none but the Son of God? Had you believed in a God,
must not the very sound of your nefarious voice have struck you with sudden horror and amazement? Had there been any feeling of piety in that famous Council, must not this great profanation of Scripture, and more especially this insult to the Son of God, have inflamed all with indignation? And will they still pretend that the Holy Spirit presides where our Redeemer is with such impunity mocked? For what is more peculiar to Christ than the honor which the evangelist renders to him when, excluding the Baptist by name, or rather under his name excluding all mortals, he asserts of Christ alone, and proclaims that the Son of God came as our light from heaven? It is one of those sentences which must produce the highest reverence in all pious minds. The Council, however, receive it as if it were mere gaudy verbiage. What words of rebuke could be strong enough for such impiety? But it is well that my readers have no need of many words to form a just estimate of it; for which reason I shall merely glance at the remainder
When he breaks forth in praise of Paul III, one would say that he has drawn his water from a full fountain, there is such a flow of words. He is, he says, the bravest and best in the memory of man; he will be celebrated by the tongues of all nations; no age will be silent in his praise! He had read these things in Cicero. He thought them elegantly expressed — as indeed they are — provided they be aptly applied. How well they apply to Paul 3 let the consciences even of those who are most devoted to his tyranny bear witness. I were more than foolish were I to detail the encomiums in the thundering out of which this trifler exercises his lungs. After saying that he was preserved by the wondrous providence of God to bless us with his faith, wisdom, and power, he bids the venerable Fathers, as sitting on a kind of tripod, exclaim, Long life to the Holiest — Long life to the OEcumenical — Long life to the Apostolical! O good father, how much better were it for you to be a man of sense than to sing out your vivat in favor not only of a dead man, but of a fatal pestiferous monster! As to your proclaiming him worthy of heaven, I don't know if you are aware of the universal belief that he was unworthy of the earth! Here you certainly made a most grievous mistake; you ought to have assigned him a station far removed from heaven. Of the remaining bundle of praises with which this elegant eulogist loads his idol, I will only say this much: He had perhaps heard the old
adage, Praise is a pleasant song — but mistook its meaning. Accordingly, that he might show himself a pleasant orator, his whole oration is devoted to praise. He next passes to the Council; and of the three Legates makes one a celestial, viz., Cardinal de Monti, whom all know to be truculent in temper and rude in manners; the second he makes a strict exacter of Christian policy, (I wish he would begin with his own bed-chamber!) and the third he makes an angel, (I wish he would lay aside his ambition, a principal part of the flesh!) At length the Council appears to him like the New Jerusalem, and what not. This no doubt was in compliance with the grave obtestation of the Legates, that no man should be praised. But the amusing part is, that though he intended to say all these things, he deprecates their indignation. Let none of you, he says, be offended with me; for better are the wounds of a friend than the treacherous kisses of an enemy. They must surely be cruel, ravenous beasts if such soft handling irritates them. What would they do under harder provocation?
Afterwards, as if he had appeased them, he gives way to exultation, exclaiming, We came, and saw, and conquered! Caesar indeed might thus boast. But how ridiculous are these paeans in the shade of the valley of Trent, out of sight of an enemy! I should like to know what they saw to conquer? But I am afraid he may charge me with misrepresenting; since he immediately adds the reason, viz., that the gates of the Council being opened, the gates of heaven were opened also, as if it were not palpable to all how wide the difference is between heaven and the Council. But we must pardon a delirious man when he wanders out of bounds. He next congratulates them on the restoration of the Church, which was nodding to destruction, when the new light of God, and of him who makes the nearest approach to God — Paul 3 — arose! What! is Paul 3 superior to angels, and Prophets, and Apostles? I see how it is. He had read that Cicero (whom he imitates not quite so well as a monkey does a man) had on one occasion thus flattered the Roman people, and he was unwilling to lose the fine sentence. Meanwhile, what pious mind does not abominate such blasphemy.
Who can say that the Spirit was absent from a Council which was blown up by such bellows? And yet this bishopling does make a glowing harangue about the clemency of Paul III and the Fathers. For he declares that Paul,
forgetful of himself, and mindful of us, aimed solely at what was humane and fatherly. We will believe that the mind of Paul was thus mild, whenever it shall appear that he forgot himself. This coloring, however, is far more tolerable than the cruel instigation of a rhetorician, I say not who, (for from respect I suppress his name.) Afraid, perhaps, that the men of Trent would not be bold enough in issuing sanguinary decrees, he exhorts them to dare, and promises that the moment they order, hands will be ready to execute. Is it thus that you, who are not ignorant of their disposition, and ought rather, if conscience had any weight with you, to have exposed your own head — is it thus that to subject the innocent to unworthy treatment, you hesitate not to whet the fury of men already possessed by cruel and brutish rage? Has the Italian air so debased all your feelings, as to make you forget that the Son of God, whose cause is discussed, will one day be a just Judge? Have you forgotten how great value he sets upon his kingdom, which is comprehended under the preaching of the Word? Do you not hear in mind how strict an avenger he declares himself to be, when his Father's glory is infringed? By what figures of rhetoric will you efface the fearful judgments which he fulminates against perfidious dissimulation? What madness has so blinded you, that you fear not to trample under foot the sacred blood of martyrs, which he declares, and not in vain declares, to be precious in his sight? Does not this single sentence strike you with terror, — Woe to those who call light darkness? I tremble on your account, while I think of that fearful vengeance which must shortly overtake you, if you return not to the right path. I therefore spare you not, in order that God may spare. But so it, is. The tongues of rhetoricians must become meretricious when they begin to speak for hire. But if they are so eloquent in cursing, we must not be dumb in repressing their virulence. It were base cowardice if, while they pour all possible opprobrium on the memory of the martyrs, (which the Lord hath with his own lips declared would be blessed among the righteous,) we should tamely allow it; it were flagitious perfidy if, while they defame the eternal truth of God, we should in a manner betray it by our silence! But let us now come to the decree of the Second Session, as the first act of the play.
DECREE PUBLISHED IN THE SECOND SESSION OF THE HOLY COUNCIL OF TRENT.
7TH JANUARY 1546.
The Holy Council of Trent lawfully met in the Holy Spirit, under the presidency of the three foresaid Legates of the Apostolic See, acknowledging, with the blessed Apostle James, that every good and perfect gift is from above, coming down from the Father of Lights, who to all who ask wisdom of him, giveth liberally, and upbraideth not; and knowing, also, that the fear of the Lord is the beginning of wisdom, hath determined and decreed that all and each of the faithful in Christ, assembled in the city of Trent, are to be exhorted, as the Council hereby exhorts them, to turn aside from the evil and sins they have hitherto committed, and walk henceforth in the fear of the Lord, and not fulfill the desires of the flesh; to be instant in prayer, frequent in confession, take the sacrament of the Eucharist, attend the churches, in short, accomplish the commandments of the Lord, (as far as each may be enabled,) and likewise pray in private every day for the peace of Christian rulers, and the unity of the Church; that Bishops, moreover, and all others in priests' orders, assisting at the (Ecumenical Council in this city, make it their business to engage diligently in the praises of the Lord, offering victims, praises, and prayers, and perform the sacrifice of the Mass, at least every Lord's Day, (on which God made the light, and rose again from the dead, and imparted the Holy Spirit to his disciples,) offering up, as the Holy Spirit enjoins by the Apostle, supplications, prayers, requests, and thanksgivings, for our most holy lord the Pope, for the Emperor, for kings, and others who are in authority, and for all men, that we may lead a quiet and tranquil life, enjoy peace, and see an increase of faith. The Council, moreover, exhorts them to fast, at least every Friday, in memory of our Lord's passion, and bestow alms on the poor. Moreover, in the cathedral church, let there be a Mass of the Holy Spirit celebrated every Thursday, with the litanies and other prayers thereunto appointed; and in the other churches, on the same day, let at least litanies and prayers be said. And during the time of Divine service, let there
be no speaking and gossiping, but let the minister be accompanied with mouth and mind.
And seeing that bishops must be blameless, sober, chaste, ruling their own houses well, the Council also exhorts every one above all things to observe sobriety and moderation at table; and as there idle talk usually begins, to have the Holy Scriptures read at their tables, each teaching and training those of his household, not to be quarrelsome, drunken, unchaste, covetous, heady, slanderous, and lovers of pleasures, in short, to shun vice, and embrace virtue; and as regards dress and behavior, let them study comeliness in all their actions, as befit the ministers of God.
Moreover, seeing that the principal care, solicitude, and aim of this Holy Council is to drive away the darkness of the heresies which have for so many years covered the land, and with the aid of Jesus Christ, who is the true light, to make the light of Catholic truth shine again in all its brightness and purity, and to reform those things which need reformation, the Council exhorts all Catholics here met and to meet, and especially those skilled in sacred literature, to consider diligently with themselves by what ways and means the intention of the Council may be directed, so as best to obtain the wished for result, that thus things worthy of condemnation may be more quickly and advisedly condemned, and those worthy of approval approved, and all men throughout the world may with one voice and the same confession of faith glorify God and the Father of our Lord Jesus Christ.
And while the priests sitting in the place of benediction give their opinions, agreeably to the Canon of the Council of Toulouse, let none use immoderate expressions, or act tumultuously, let none contend with false, vain, or obstinate disputation, but let all be said in the mildest terms, that neither may the hearers be offended, nor the edge of judgment be blunted by perturbation of mind.
Moreover, the Sacred Council has resolved and decreed, that if it shall happen that any sit in a place not duly belonging to them, and give their vote by using the word placet, and take part in the meetings, and do any
other acts whatsoever during the Council, none shall thereby suffer prejudice, none acquire new rights.
ON THE DECREE OF THE SECOND SESSION.
As they know that the name of Council is held in honor, they use it for the purpose of procuring respect to themselves from good men, to whom they are unknown; for while they keep using such swelling words as Sacred, OEcumenical, and Universal Council, lawfully met in the Holy Spirit, they dazzle the eyes of the simple. But as it is a part of Christian modesty to reverence the authority of the Church, so it is the part of prudence to take heed that Satan do not delude us by a fallacious pretext. Here, indeed, there is no necessity for such careful prudence; for we have not to guard against spiritual imposture, or some more hidden subtlety. Let us only open our eyes, and we shall see that what they clothe in such splendid titles is nothing. When they published this Canon, perhaps twenty bishops were present. This is what they call an Universal Council, and the more to overawe the ignorant, they use a Greek term, as if an unknown word were to have the power of a magical charm! But what is meant by calling it an OEcumenical Council? It is the same as if it were said that all the bishops throughout the habitable globe had flocked to Trent. Had it been only a Provincial Council they should have been ashamed of the fewness of its members. Why, then, or on what ground shall we regard this as a Holy Council? How long, pray, will they think that they are dealing with children, and can add to their dignity by pomposities fit only to excite laughter? How can they make us believe that they are duly met in the Holy Spirit, unless it be that they were summoned by bull? As if they held men's minds fascinated by the absurd idea, that the Holy Spirit is brought down from heaven by the nod of a Pope. At the time when those Councils were held, to which they themselves are obliged to give preeminence, the Roman bishop did not possess the right of calling them. The Emperor, along with others, summoned them by his edict. That this was the case not only with what are called the four great Councils, but also with very many others, is attested by ancient acts still extant, and by all history. Let them not here allege that the validity of such summoning was questionable. This is disproved by the letters of Leo, in which he humbly begs the Emperors Theodosius, Valentinian, and Marcion, that they would be pleased, of their
imperial authority, to intimate a day and place for the bishops. Gregory long after begged the same of Mauricius.
But, perhaps, the three Legates of the Apostolic See brought the Holy Spirit. If so, the Council of Nice was not duly assembled, since it only gave the Legates of the Roman Church the fourth place. What is to be said of the Council of Aquila, which, though it was held in Italy, and was a general Council, makes no mention of the Roman bishop? If a Council is not duly constituted unless the Legates of the Pope preside, what answer will the African bishops give who assigned the last place to Philip and Asellus, the two Legates of Boniface, because they were only presbyters and not of the episcopal order? Now, if a deacon of the Roman Church is only distinguished by a red cloak, he will carry his head over those of all the bishops. However, it is of no consequence to me what rank each of them holds. I will give them no trouble on that head. Nay, I will readily allow the mitres to be vanquished by the hats, provided they do not bind the Holy Spirit to their masks of recent invention, and maintain, that wherever the purple glare is seen, the Council is duly assembled. But if they lay down this as the law, why do they refuse to hold the Council at Basle to have been a lawful Council? Who can tolerate the insolent pretense, that a man can send forth the Spirit and recall him when he pleases? If they would convince us by a sound argument that the Spirit of God is their President, they must first prove that they are assembled in the name and under the auspices of Christ.
Their acts proclaim that it is far otherwise. First, their lofty preamble is not followed up by anything worthy of the occasion; and, secondly, as soon as they enter upon business, the very best they have is drawn from the veriest dregs of superstition. At the very commencement, how flat and lifeless they are, and devoid of all spiritual energy in their first Canon, I will leave to the judgment of my readers. There is no man possessed of moderate intelligence who does not see this for himself. It is sufficient to touch on what follows. One simple fact will enable us to give judgment. They exhort the bishops and priests holding the Council, in other words, themselves, to perform the sacrifice of the Mass at least every Lord's day. Behold the beginning of their famous Reformation! We loudly maintain that the
sacrifice of the Mass is nothing else than an impious profanation of the Lord's Supper. This we make plain by the clear words of our Lord. For in instituting the sacred Supper, he does not enjoin us to sacrifice, but invites us to partake of the sacrifice which he himself once offered. He commands distribution to be made, and orders all alike to communicate in both symbols. And there is no obscurity in the words; Take, distribute among yourselves; drink ye all of this cup. What resemblance is there between the observance which corresponds to our Lord's command and the Papal Mass, in which they pretend that Christ offers himself to the Father to expiate the sins of the world by the sacrifice of himself, and not only so, but also to obtain redemption for the dead — in which no invitation is given to partake, but one individual sets himself apart from the whole flock — and where, if any one comes forward to partake, the half is withheld from him?
Anciently, when the people were remiss in their attendance, Chrysostom said, In vain stand we at the altar. He said this at a time when he had been used to many corruptions. What will our Lord say when his ordinance is not only corrupted but altogether subverted? Let them go then, and anew, by their sacrilege, provoke the anger of the Lord, already too much awakened. Next, they exhort all to fast every Friday in remembrance of our Lord's passion, etc. Is this what Paul teaches concerning the observance of days? Is this his admonition regarding the choice of meats, in the same Epistle, where he calls it e?e?????s?e?a i.e., a factitious worship, which, however it may have a show of wisdom, being founded only on the decisions of men, vanishes along with the meats which perish in the using? Where, pray, have they read that the Lord commanded such a commemoration of his death? Nay, rather by his death, everything of the kind was abolished. What then is to be said of those preparatory steps by which they wish to bring the Holy Spirit down from heaven? What, but just that they are fatuous superstitions fit for old women to talk of when sitting with the wool and distaff. To these they add litanies, that is, chants consisting of as many blasphemies as words. With what gloss will they excuse their passing by the intercession of Christ in perfect silence, and choosing hundreds of advocates for themselves at will from among the dead? What resemblance has the doctrine of Scripture, or the primitive customs of the godly, to their conduct in omitting the one Mediator of God and man, fixing by name or mediations
which they have assumed at their own hand, and at length invoking the whole body of the saints, as if they were all bound up in one bundle? However they permit themselves to depart from the pure doctrine of the Gospel, it is certain that at a time when superstition had so far prevailed, that holy pastors could not hold the straight course, it was prohibited in distinct terms by the Council of Carthage, to invoke saints at the altar, or the priest was forbidden to use the expression, "St. Peter or St. Paul, pray for us." What reformation is to be hoped from those whose degeneracy so much outstrips even a degenerate eye?
FIRST DECREE PUBLISHED IN THE THIRD
SESSION OF THE COUNCIL OF TRENT.
THURSDAY, FEBRUARY 4, 1546.
In the Name of the Holy and undivided Trinity, Father, Son, and Holy Spirit. This Sacred, OEcumenical, and General Council of Trent, lawfully met in the Holy Spirit, under the presidency of the foresaid three Legates of the Apostolic See, considering the magnitude of the affairs to be handled, especially those which are included under the two heads of Extirpating Heresies and Reforming Manners, for which purposes especially it has met; and acknowledging with the Apostle that it has to wrestle not only with flesh and blood, but with spiritual wickednesses in high places, with the same Apostle, specially exhorts all and each to be strong in the Lord and in the power of his might, in all things taking the shield of faith whereby they may be able to ward off all the fiery darts of the wicked one, and receive the helmet of the hope of salvation, which is the word of God. Wherefore, that this pious solicitude of the Council may have its beginning and progress by the grace of God, it has before all things determined and decreed to prefix a Confession of Faith, herein following the examples of the Fathers, who in more solemn Councils were wont to set up this shield against all heresies at the commencement of their proceedings; by which alone they sometimes drew over infidels to the faith, routed heretics, and confirmed the faithful. That Creed, therefore, which the Holy Roman Church uses as the first principles in which all who profess the Christian faith necessarily agree, and the firm and only foundation against which the gates of hell shall never prevail, the Council has judged it proper to express in the very words in which it is read in the churches, and which is as follows: —
"I believe in one God the Father Almighty, Maker of heaven and earth, of all things visible and invisible: And in our Lord Jesus Christ, the onlybegotten Son of God, and born of the Father before all ages: God of God, light of light, very God of very God, begotten not made, of one substance with the Father, by whom all things were made: Who because of us men and
our salvation came down from the heavens, and was incarnate of the Holy Spirit by the Virgin Mary; and became man: He was also crucified for us under Pontius Pilate, suffered and was buried, and rose again on the third day, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father: And he will come again with glory to judge the quick and the dead; and of his kingdom there will be no end. And I believe in the Holy Spirit, the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and the Son is worshipped and glorified; who spake by the Prophets. And I believe in one Holy Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins, and I wait for the resurrection of the dead and the life of the world to come. Amen."
Moreover, the Holy, (Ecumenical, and General Council of Trent, lawfully met in the Holy Spirit, under the presidency of the foresaid three Legates of the Apostolic See, understanding that many prelates from different quarters are prepared for the journey, and some also are on their way, and considering that all the things to be decreed by the Holy Council may seem to be in higher estimation and honor with all, the greater and fuller the Council and attendance of Fathers by which they are sanctioned and confirmed, the Council have determined and decreed that the next Session after the present will be held on the first Thursday following the Laetare Sunday next to come. Meanwhile, however, they will take care that the discussion and examination of the matters which may seem proper to be discussed and examined by the Council be not deferred.
ON THE DECREE OF THE THIRD SESSION.
One might think that the venerable Fathers mean something very lofty when they talk of the spiritual armor of St. Paul. But from the swollen mountain nothing but empty smoke comes forth, nothing at least that can be of any use in our present necessity; for they only subscribe the Confession of Faith which is chanted in churches. They had published a decree in the beginning of January; they delay the publication of this second one till February. What need was there of such long deliberation in a clear matter? Was this the result of a month's investigation? They must be very diligent and laborious in difficult matters, if they are so long occupied when they have nothing to do. Therefore, that they might not appear to have spent time to no purpose, when the day arrives, — "the leaders seated and the vulgar thronged around," — they with loud voice proclaim their belief in points as to which all men knew there was no dispute. They will say that they did so according to form and custom. But did a ceremonial of no difficulty require a whole month? This device, while they sit saying nothing, is certainly too puerile to prove that they have not been idle. But with what gravity do they pronounce? They say we profess to believe the Creed as it is in the Missal. Though I were not to expose their trifling, it is strange that they are not themselves ashamed of it. As to the many prelates whom they supposed on the way to them from various quarters, they were in a mistake. For at last scarcely forty were collected. They therefore lost the high estimation which they expected from their great numbers. And yet, in my opinion, they do themselves injustice when they make fewness of numbers a disparagement. So high is their authority with me, that five hundred men like themselves would not give the least additional weight to it!
FIRST DECREE OF THE FOURTH SESSION
OF THE COUNCIL OF TRENT.
HELD 8TH APRIL 1546.
THE Holy, OEcumenical, and General Council of Trent, lawfully met in the Holy Spirit, under the presidency of the foresaid three Legates of the Apostolic See, keeping it constantly in view that by the removal of error the full purity of the Gospel may be preserved in the Church; which Gospel promised before by the prophets, our Lord Jesus Christ the Son of God first promulgated with his own lips, and afterwards ordered to be published by his Apostles to every creature, as the fountain of all saving truth and moral discipline; and perceiving that this truth and discipline is contained in written books, and unwritten traditions which, received from the lips of Christ himself by the Apostles, or as it were handed down by the Apostles themselves under the inspiration of the Holy Spirit, have come even to us — following the example of orthodox Fathers, the Council with like pious affection and reverence receives and venerates all the Books both of the Old and New Testaments, seeing that one God is the author of both — and likewise also the traditions pertaining both to faith and manners, as dictated either by the lips of Christ or by the Holy Spirit, and preserved by uninterrupted succession in the Catholic Church. It has been thought proper to subjoin a list of the Sacred Books to this Decree, that no doubt may arise as to what the Books are which the Council receives. They are as, follows: Of the Old Testament the Five Books of Moses, i.e., Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; Joshua, Judges, Ruth; four Books of Kings; two of Chronicles; the first Book of Esdras, and the second, which is called Nehemiah; Tobit, Judith, Hester, Job; the Psalter of David, containing one hundred and fifty Psalms; the Proverbs, Ecclesiastes, the Song of Songs, the Book of Wisdom, Ecclesiasticus; Isaiah, Jeremiah, with Baruch, Ezekiel, Daniel; the twelve Minor Prophets, i.e., Hosea, Joel, Amos, Abdias, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi; two Books of Maccabees, the First and Second; of the New Testament, the four Gospels according to Matthew, Mark, Luke, and
John; the Acts of the Apostles, written by the Evangelist Luke; fourteen Epistles of the Apostle Paul, viz., to the Romans, two to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, to Titus, to Philemon, to the Hebrews; two of the Apostle Peter; three of the Apostle John; one of the Apostle James; one of the Apostle Jude, and the Apocalypse of the Apostle John. Whosoever shall not receive these entire Books, with all their parts, as they are accustomed to be read in the Catholic Church, and are contained in the old Vulgate Latin edition, as sacred and canonical, and shall knowingly and intentionally despise the foresaid traditions, let him be anathema. Wherefore, let all understand the way and order in which the Council, after laying the foundation of a Confession of Faith is to proceed, and what testimonies and. supports it will chiefly employ in confirming doctrines and renewing discipline in the Church.
SECOND DECREE OF THE FOURTH SESSION.
Moreover, the foresaid Holy Council considering that it may confer no small benefit on the Church of God, if from among all the Latin editions of the Sacred Books which are in use, it notifies what one is to be held authentic, it statutes and declares that the ancient Vulgate edition, approved by its long use for so many centuries in the Church itself, be held authentic in public lectures, debates, sermons, and expositions; and that no man is to dare or presume on any pretext to reject it.
Besides, in order to curb petulant minds, the Council decrees that no man trusting to his own wisdom, in matters of faith and discipline pertaining to the edification of Christian doctrine, twisting the Sacred Scripture to his own sense, dare to interpret the Holy Scripture contrary to that sense which holy mother Church, to whom it belongs to judge of the true sense and interpretation of the Holy Scriptures, has held and holds, or even contrary to the unanimous consent of the Fathers, even though these interpretations are never to be published. Let those who contravene be denounced by the ordinaries, and punished with the pains appointed by law.
Wishing, also, as is proper, to regulate printers in this matter, who now, without regulation, i.e., thinking themselves at liberty to act as they please, without license from their ecclesiastical superiors, print the books of Holy Scripture, and, moreover, annotations and expositions of whatever description, often without mentioning the press, or giving a fictitious one, and (what is worse) without the author's name, and have books of this description printed elsewhere promiscuously for sale; the Council statutes and decrees, that hereafter the Holy Scriptures, and especially the ancient Vulgate edition, be printed as correctly as possible, and that no one be allowed to print, or cause to be printed, any books on sacred subjects without the name of the author, nor in future to sell them, or even have them in his possession, unless they have been first examined and approved by the Ordinary, under pain of anathema, and the penalty mentioned in the canon of the last Lateran Council. If the persons be Regulars, not subject to this mode of examination and approbation, they shall be bound to obtain a
license from their superiors, after the books have been recognized by them according to the form of their own ordinances.
Those who lend or circulate these works in manuscript, before they have been examined and approved, shall be liable to the same penalties as the printers; and those who shall have had them, or read them, if they do not. give up the author, shall be held to be authors. The approbation of this class of books must be given in writing, and appear authenticated in front of the book, or manuscript, or print. The whole of this duty, i.e., the examination and approbation, must be done gratuitously, so that what deserves approval may be approved, and disapprobation reprobated.
Moreover, wishing to repress the temerity by which the words of Holy Scripture are turned and twisted to all kinds of profanity — to buffoonery, fable, vanity, adulation, detraction, impious superstitions, diabolical charms, divinations, casting of lots, and also slanderous libels, the Council commands and ordains, in order to put an end to such irreverence and contempt, and prevent any one from daring, in future, in any way to use the words of Scripture for these and similar purposes, that all persons of this description, all corrupters and violators of the Word of God, shall be coerced by their bishops by legal and discretionary punishment.
Likewise the Holy Council has statuted and decreed, that the next session shall be held and celebrated on the fifth day after the most sacred festival of Pentecost ensuing.
ON THE FOURTH SESSION.
There is an old proverb, — The Romans conquer by sitting. Trusting to this, those degenerate and bastard sons of the Roman See, i.e., the great harlot, sat down to conquer when they appointed the third session. For what hinders them from raising a trophy, and coming off victorious to their hearts content, if we concede to them what they have comprehended in one decree? There are four heads: First, they ordain that in doctrine we are not to stand on Scripture alone, but also on things handed down by tradition. Secondly, in forming a catalogue of Scripture, they mark all the books with the same chalk, and insist on placing the Apocrypha in the same rank with the others. Thirdly, repudiating all other versions whatsoever, they retain the Vulgate only, and order it to be authentic. Lastly, in all passages either dark or doubtful, they claim the right of interpretation without challenge. These four things being established, who can deny that the war is ended? Wherefore, their after discussions were more for ostentation than from any necessity for them; for whatever they produce, if supported by no authority of Scripture, will be classed among traditions, which they insist should have the same authority as the Law and the Prophets. What, then, will it be permitted to disapprove? for there is no gross old wife's dream which this pretext will not enable them to defend; nay, there is no superstition, however monstrous, in front of which they may not place it like a shield of Ajax. Add to this, that they provide themselves with new supports when they give full authority to the Apocryphal books. Out of the second of the Maccabees they will prove Purgatory and the worship of saints; out of Tobit satisfactions, exorcisms, and what not. From Ecclesiasticus they will borrow not a little. For from whence could they better draw their dregs? I am not one of those, however, who would entirely disapprove the reading of those books; but in giving them in authority which they never before possessed, what end was sought but just to have the use of spurious paint in coloring their errors? But as the Hebrew or Greek original often serves to expose their ignorance in quoting Scripture, to check their presumption, and so keep down their thrasonic boasting, they ingeniously meet this difficulty also by determining that the Vulgate translation only is to be held authentic.
Farewell, then, to those who have spent much time and labor in the study of languages, that they might search for the genuine sense of Scripture at the fountainhead! At least it has been amply provided by this decree that they shall give no farther trouble to the Romanists. Is not this to subdue Greece and all the East? One thing still was wanting; for disagreeable men were always springing up, who, when anything was brought into question, could not be satisfied without Scripture proof! There are others too clear-sighted, since even in the Vulgate translation they find weapons wherewith to annoy the Papacy. That they may not sustain loss from this quarter, they devise a most excellent remedy, when they adjudge to themselves the legitimate interpretation of Scripture. Who can now imagine any improvidence in them? By one article they have obtained the means of proving what they please out of Scripture, and escaping from every passage that might be urged against them. If Confession is to be proved, they are ready with — "Show yourselves to the priests." If it be asked, Whether recourse should be had to the intercession of the dead? the passage will immediately occur, "Turn to some one of the saints;" also, "For this every holy man will pray to thee." Nor will Purgatory be left without a sure foundation, for it is written, "He shall not come out thence till he shall have paid the uttermost farthing." In short, anything may be made of anything! When they formerly produced such passages they made themselves ridiculous even to children. Now, if credit is given them, the right of authorized interpretation will remove every doubt. For what passage can be objected to them so clear and strong that they shall not evade it? Any kind of quibble will at once relieve them from difficulty. Against opposing arguments they will set up this brazen wall — Who are you to question the interpretation of the Church? This, no doubt, is what they mean by a saying common among them, in that Scripture is a nose of wax, because it can be formed into all shapes. If postulates of this kind were given to mathematicians, they would not only make an ell an inch, but prove a mile shorter than an ell, till they had thrown everything into confusion.
What, then, are we to do with this victorious and now, as it were, triumphal Session? Just stand and let the smoke clear away. In regard to Traditions, I am aware that not unfrequent mention of them is made by ancient writers, though not with the intention of carrying our faith beyond the Scriptures, to
which they always confine it. They only say that certain customs were received from the Apostles. Some of them appear to have that origin, but others are unworthy of it. These touch only upon a few points, and such as might be tolerated. But now we are called to believe, that whatever the Romanists are pleased to obtrude upon us, flowed by tradition from the Apostles; and so shameless are they, that without observing any distinction, they bring into this class things which crept in not long ago, during the darkness of ignorance. Therefore, though we grant that the Apostles of the Lord handed down to posterity some customs which they never committed to writing; still, first, this has nothing to do with the doctrine of faith, (as to it we cannot extract one iota from them,) but only with external rites subservient to decency or discipline; and secondly, it is still necessary for them to prove that everything to which they give the name is truly an apostolical tradition. Accordingly they cannot, as they suppose, find anything here to countenance them either in establishing the tyranny of their laws, by which they miserably destroy consciences, or to cloak their superstitions, which are evidently a farrago gathered from the vicious rites of all ages and nations. We especially repudiate their desire to make certainty of doctrine depend not less on what they call a??afa, (unwritten,) than on the Scriptures. We must ever adhere to Augustine's rule, "Faith is conceived from the Scriptures."
Of their admitting all the Books promiscuously into the Canon, I say nothing more than it is done against the consent of the primitive Church. It is well known what Jerome states as the common opinion of earlier times. And Ruffinus, speaking of the matter as not at all controverted, declares with Jerome that Ecclesiasticus, the Wisdom of Solomon, Tobit, Judith, and the history of the Maccabees, were called by the Fathers not canonical but ecclesiastical books, which might indeed be read to the people, but were not entitled to establish doctrine. I am not, however, unaware that the same view on which the Fathers of Trent now insist was held in the Council of Carthage. The same, too, was followed by Augustine in his Treatise on Christian Doctrine; but as he testifies that all of his age did not take the same view, let us assume that the point was then undecided. But if it were to be decided by arguments drawn from the case itself, many things beside the phraseology would show that those Books which the Fathers of Trent raise
so high must sink to a lower place. Not to mention other things, whoever it was that wrote the history of the Maccabees expresses a wish, at the end, that he may have written well and congruously; but if not:, he asks pardon. How very alien this acknowledgment from the majesty of the Holy Spirit!
In condemning all translations except the Vulgate, as the error is more gross, so the edict is more barbarous. The sacred oracles of God were delivered by Moses and the Prophets in Hebrew, and by the Apostles in Greek. That no corner of the world might be left destitute of so great a treasure, the gift of interpretation was added. It came to pass — I know not by what means, but certainly neither by judgment nor right selection — that of the different versions, one became the favourite of the unlearned, or those at least who, not possessing any knowledge of languages, desired some kind of help to their ignorance. Those, on the other hand, who are acquainted with the languages perceive that this version teems with innumerable errors; and this they make manifest by the clearest evidence. On the other hand, the Fathers of Trent contend, that although the learned thus draw the pure liquor from the very fountain, and convict the infallible Vulgate of falsehood, they are not to be listened to. No man possessed of common sense ever presumed to deprive the Church of God of the benefit of learning. The ancients, though unacquainted with the languages, especially with Hebrew, always candidly acknowledge that nothing is better than to consult the original, in order to obtain the true and genuine meaning. I will go further. There is no man of ordinary talent who, on comparing the Vulgate version with some others, does not easily see that many things which were improperly rendered by it are in these happily restored. The Council, however, insists that we shall shut our eyes against the light that we may spontaneously go astray.
Who could have imagined they would be so senseless as thus boldly to despise the judgments of good men, and hesitate not to make themselves odious and detestable to all? Those who were aware that they had nothing useful in view, were yet persuaded that they would make some show of it to the world, and assign to some of their sworn adherents the task of executing a new version. In this instance, however, they use no deceit. They not only order us to be contented with a most defective translation, but insist on our
worshipping it, just as if it had come down from heaven; and while the blemishes are conspicuous to all, they prohibit us from desiring any improvement. Behold the men on whose judgment the renovation of the Church depends!
It were tedious beyond measure to mark the passages erroneously and absurdly rendered. So far is there from being an entire page, that there are scarcely three continuous verses without some noted blunder. As a specimen, let the Book of Psalms suffice, in which I will touch on a few examples in passing, more to give my readers a sample which may dispose them to ascertain for themselves, than to give full information. In the second Psalm is the well-known exhortation, "Kiss the Son." For this the Vulgate has, "Lay hold of discipline!" There is no resemblance. While the former is clearly correct, why should the latter be held the more authentic? The Vulgate interpreter has,"Sons of man, how long will you with a heavy heart?" while the Hebrew has nothing like this, but, "How long will ye turn my glory into shame?" (Psalm 4:3.) Where David complains that his sap was turned into the drought of summer, (Psalm 32:4,) the translator has substituted, "I am turned in my sorrow till the thorn is fixed." Again, in another verse, "In their mouths is bit and bridle to prevent them from approaching thee;" but the translator says, "With hook and rein curb the jaws of those who do not draw near unto thee." And what are we to understand by "lungs filled with illusions," in Psalm 38?
But I act imprudently in entering a boundless forest; I will therefore confine myself to a single Psalm. It will be the sixty-eighth. There David, among the other praises of God, mentions this also, that he makes the single to dwell in a house, i.e., enriches the solitary and childless with a family. The translator substitutes, that he makes them "of one manner." The next words are, "He places the rebellious in a dry parched place." For this the translator has, "In like manner those who exasperate; who dwell in the tombs." Afterward, where the meaning is perfectly obvious in the words of David, the translator makes a riddle fit to puzzle an OEdipus. David says, "The kings of armies have fled, have fled, and the dwellers of the house, i.e., the women who remained at home, have divided the spoil." The translator says, "The king, the virtue of the beloved, beloved, and houses of appearance,
have divided the spoil." A little further on, "Though ye have slept among the pots;" translator, "among the clergy!" "To look up to the piled mountains" he substitutes for, "To envy the fertile mountains." Where the Hebrew original has, "Even the rebellious, that God the Lord may dwell," the translator has, "Even those not believing that God the Lord dwells." Again, when the literal meaning is, "I will bring back from Bashan, I will bring back from the depths of the sea," the translator gives the very opposite, "I will turn from Bashan, I will turn into the depth of the sea." Again, "There is little Benjamin their ruler." The translator (I know not what he was thinking of) says, "In excess of mind." I have gone over the half of the Psalm or rather more. What monstrosities do my readers already perceive!
And yet, to confess the truth, there is an excuse for the Latin translator, who gave the meaning of the Greek version as exactly as he could. But who can tolerate those blunderers, who would rob the Church of the gift of interpretation, and thus, as it were, close up the entrance, that none might have access to the pure meaning of David? Add, that they not only prefer the ignorance and blunders of their interpreters to the true renderings of others, but there is no hallucination, however gross, to which they will not give the power of a divine oracle. There is an example of this in Psalm 132. The Lord there promises that he will bless the food of his people. Some luscious priestling, reading the c and t as one letter, makes the word vidum; but as there is no such word, the insertion of a letter introduced a new reading, which prevails throughout the Papacy, and hence there is no church in Italy, France, Spain, and Germany, in which they do not with loud voice bawl out, "His widow blessing, I will bless." And so attentive and clearsighted are they, that none of them has observed the ridiculous corruption. But it is not strange that, when they rob us of the word for bread, they introduce the mention of widowhood, since the object on which they are wholly bent is cruelly to bereave souls of the bread of heavenly life. What! are they not ashamed to make the Vulgate version of the New Testament authoritative, while the writings of Valla, Faber, and Erasmus, which are in everybody's hands, demonstrate with the finger, even to children, that it is vitiated in innumerable places? In the first chapter of the Romans the translator calls Christ "the predestinated Son of God." Those not acquainted
with Greek are at a loss to explain this term, because, properly speaking, only things which do not yet exist are predestinated; whereas Christ is the eternal Son of God. There is no difficulty in the Greek word, which means "declared." I have given one example. It were needless labor to give others. In one word, were this edict of the Council sanctioned, the simple effect would be, that the Fathers of Trent would make the world look with their eyes open, and yet not see the light presented to them.
I come to the right of interpreting, which they arrogate to themselves whenever the meaning is doubtful. It is theirs, they say, to give the meaning of Scripture, and we must acquiesce. For everything which they bestow upon the Church they bestow upon themselves. I acknowledge, indeed, that as Scripture, came not by the private will of man, (2 Peter 1:21) it is unbecoming to wrest it to the private sense of any man. Nay, in the case of an obscure passage, when it is doubtful what sense ought to be adopted, there is no better way of arriving at the true meaning than for pious doctors to make common inquiry, by engaging in religious discussion. But that is not now the question. They wish, by their tyrannical edict, to deprive the Church of all liberty, and arrogate to themselves a boundless license; for, be the meaning which they affix to Scripture what it may, it must be immediately embraced. Except themselves, moreover, no man will be permitted to prove anything out of Scripture. Would that they were equal to the performance of so great a task. But oxen usurp the reins, or rather asses the lyre. In short, their aim is to make all revere a Scripture hidden in darkness like the mysteries of Ceres, and let none presume to aspire to the understanding of it.
There would be no end were I to collect all the examples which would make it plain to my readers what fetters of iniquitous and intolerable slavery are forged by this decree. I will therefore give a specimen, in the case of only one Council. About the year 800 was held a Council of Nice, which both restored Images that had been overthrown under Leo and decreed that they were to be worshipped. That Council, because it supports idolatry, the Papists deem holy and lawful. Hence, according to their axiom, it cannot have erred in the exposition of Scripture. But if such interpreters of sacred things are to be listened to, (it is abominable to say they are,) the
religion of the Egyptians will be preferable to the Christian. To prove from Scripture that churches were properly adorned with images and pictures, the following passages were adduced:—"God created man after his own image and likeness;" "Joshua erected twelve stones;" "No man lighteth a candle and putteth it under a bushel;" whence they inferred that images were to be placed upon altars! Again, "The light of thy countenance has been stamped upon us:" "as we have heard, so have we also seen;" "O Lord, I have loved the beauty of thy house;" "Show me thy face, for it is lovely." In support of adoration, they wrested the following passages: — "Abraham worshipped the people of the land;" "Jacob set up an inscription, and blessed." Again, "He worshipped the top of the staff of his son Joseph;" "All the rich among the people will deprecate thy countenance;" "Worship his footstool;" "God is to be admired in his saints." And that nothing might be wanting to crown their effrontery, they appended out of another psalm, "His saints who are on the earth." This they applied to images!
I am aware that the narrative I now give will scarcely seem credible. I was myself amazed when I read it, though our ears should long ago have been trained by them to any absurdities, however enormous. Were I to collect all their interpretations, which even children would laugh at, and not even all, but those which are distinguished by some notable absurdity, I would require to form a volume thrice as large as the Bible.
The sum is, that the spirit of Trent wished, by this decree, that Scripture should only signify to us whatever dreaming monks might choose. For what else do they mean by the Church? Though the Roman bishops, I mean all who serve under the banner and auspices of that Anti-Christian See, were to assemble from every quarter of the world, how, pray, could they, by laying their heads together frame a proper version for us? Many of them hardly knew the elements of grammar. At least, they will not venture to deny that there is scarcely one in a hundred who has read an entire book of the Prophets, or one of the Apostolical Epistles, or one of the Gospels. They are too much occupied with other cares to have any leisure for sacred literature. The only resource is, to reserve the privilege for the Apostolic See, and say that the interpretation of Scripture must be sought from the holy lips of Paul Farnese! Otherwise, let them show us a Church which may justly be
deemed able to sustain so great a burden. For, how highly soever they may extol the Roman See, they can never persuade some men either that Cephas is its head, or that chaste and holy marriage is the carnal life which is accursed in the sight of God. Both of these have been asserted in Papal responses. They cry out that the whole authority of the Church must fall if it is denied the right of interpreting Scripture — that a door would thus be thrown open to lascivious minds, allowing them to break through every restraint. Nay, in order to cast obloquy upon us, they are wont to charge us with arrogating the interpretation of Scripture to ourselves, in order that there may be no check on our licentiousness. Modesty will not allow me to speak of ourselves as fact would justify; and yet I will most truly declare that we have thrown more light upon the Scriptures than all the doctors who have appeared under the Papacy since its commencement. This praise even they themselves dare not deny us. Still there is none of us who does not willingly submit his lucubrations to the judgment of the Church. Therefore we neither contemn nor impair the authority of the Church; nor do we give loose reins to men to dare what they please. I wish they would show us such a Church as Scripture itself pourtrays; we should easily agree as to the respect due to it. But when, falsely assuming the name of Church, they seize upon the spoils of which they have robbed it, what else can we do than protest?
FIRST DECREE OF THE FIFTH SESSION OF
THE COUNCIL OF TRENT,
HELD JUNE 17, 1546.
That our Catholic Faith, without which it is impossible to please God, may remain in its purity, entire, and untainted, errors being purged away, and that the Christian people may not be carried about by every wind of doctrine, seeing that that old Serpent, the perpetual enemy of the human race, among the very numerous evils with which the Church of God is disturbed in these our days, has stirred up not only new, but also old disputes on the subject of Original Sin, and its remedy; the Holy, OEcumenical, and General Council of Trent, lawfully met in the Holy Spirit, under the presidency of the foresaid Legates of the Apostolic See, desirous to come forward to recall the erring and confirm the wavering, in accordance with the testimony of the Sacred Scriptures, and holy Fathers, and most approved Councils, and the judgment and consent of the Church herself acknowledges, statutes, and declares on the subject of Original Sin, as follows: —
Whosoever confesses not that Adam, the first man, when he had transgressed the command of God in Paradise, instantly lost the holiness and righteousness in which he had been created, and by the guilt of his transgression incurred the wrath and indignation of God, and thereby the death with which God had previously threatened him; and with death captivity under the power of him who thereafter had the empire of death, that is, the devil; and that the whole Adam, by the guilt of that transgression, was changed to the worse in body and soul, let him be anathema.
Whosoever asserts that the transgression of Adam hurt himself only, and not his posterity, and also that he lost for himself alone, and not for us, the holiness and righteousness which he had received from God, or that he, when corrupted, transfused into all the human race by the sin of his disobedience only death and corporal pains, but not sin, which is the death
of the soul, let him be anathema, seeing he contradicts the Apostle, who declares, that "by one man sin entered into the world, and death by sin, and so death passed upon all men, inasmuch as all have sinned."
Whosoever asserts that this sin of Adam, which is one by origin, and which transfused, by propagation, not by imitation, is proper to each individual, is taken away either by the power of human nature or by some other remedy than the merit of one Mediator, our Lord Jesus Christ, who reconciled God to us in his own blood, being made unto us righteousness, and sanctification, and redemption; or denies that this merit of Christ Jesus is applied to infants as well as adults by the Sacrament of Baptism duly conferred after the form of the Church, let him be anathema: seeing "there is no other name given under heaven among men, whereby we may be saved." Hence the words, "Behold the Lamb of God; behold him who taketh away the sins of the world;" and "Whosoever of you are baptized, have put on Christ."
Whosoever affirms that new-born infants are not to be baptized, even though they are the children of baptized parents, or says that they are indeed baptized for the remission of sins, but derive no original sin from Adam, which requires to be expiated by the laver of regeneration in order to obtain eternal life — whence it follows, that in them the form of baptism for the remission of sins is not true but false, let him be anathema; seeing that the words of the Apostle, "By one man sin entered into the world, and death by sin, and so death passed upon all men, inasmuch as all have sinned," cannot be understood in any other sense than that in which the Church everywhere diffused has always understood them. By reason of this rule of faith, according to the tradition of the Apostles, even infants who of themselves could not have committed sin, are truly baptized for the remission of sins, in order that what they have contracted by generation may be cleansed by regeneration. For "unless a man be born of water and of the Holy Spirit, he cannot enter the kingdom of God."
Whosoever denies that the guilt of original sin is remitted by the grace of our Lord Jesus Christ, which is conferred in baptism, or even asserts that that which has the true and proper nature of sin is not wholly taken away,
but is only rased or not imputed, let him be anathema. For in the regenerate is nothing which God hates, because there is no condemnation in them who have been 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, who is created after God, have been made innocent, unspotted, pure, harmless, and beloved of God, heirs indeed of God and co-heirs with Christ, so that there is nothing to hinder their entrance into heaven. But that concupiscence, or the motions of sin, remain in the baptized, this Holy Council acknowledges and feels; which, as it is left for trial, is not able to hurt those not consenting to it, and manfully withstanding it through the grace of Christ: Nay, he who strives lawfully will be crowned: This concupiscence, which the Apostle sometimes calls sin, the Holy Council declares that the Catholic Church never understood to be called sin, because it is not truly and properly sin in the regenerate, but because it is of sin and inclines to sin. Whoever holds the contrary of this, let him be anathema.
This Holy Council, however, declares that it is not their intention to comprehend in this decree, where it treats of original sin, the blessed and immaculate Virgin Mary, the Mother of God, but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the penalties contained in these constitutions, which the Council renews.
SECOND DECREE OF THE FIFTH SESSION.
The Holy Council, adhering to the pious constitutions of supreme Pontiffs and approved Councils, and embracing them, and adding to them, in order that the heavenly treasure of the Sacred Books which the Holy Spirit hath, with the greatest liberality delivered to men, may not lie neglected, has statuted and decreed, that in their Churches in which prebends or prestimony, or other stipend, by whatever name called, is found to have been assigned for lecturers on sacred Theology, the Bishops, Archbishops, Primates, and other Ordinaries of the places, shall force and compel those who hold the prebend, prestimony, or stipend, of this description, to expound and interpret the Holy Scripture personally, if they are fit; if otherwise, by a fit substitute to be chosen by the Bishops, Archbishops, Primates, and other Ordinaries of the places, and this under the penalty of sequestering the fruits. In future, let prebends, prestimony, and stipend of this description, be conferred on none but such as are fit and can perform the office in person, and let any appointment made otherwise be null and void.
In Metropolitan or Cathedral Churches, if the city is distinguished or populous, and also in Colleges existing in any important town, though belonging to the diocese, if the clergy there be numerous, where no prebend, prestimony, or stipend of this kind is found to have been assigned, let the first vacant stipend, from whatever cause arising, (resignation excepted,) be understood to be ipso facto constituted and assigned in perpetuity to that use. And whenever in the churches themselves there is no prebend, or one that is insufficient, let the Metropolitan, or the Bishop, by the assignation of the fruits of some simple benefice, (subject, however, to the due burdens of the same,) or by the contributions of the beneficiaries of his city or diocese, or otherwise as may be more convenient, provide, with the advice of the Chapter, for the delivery of lectures on the Holy Scriptures, providing always that other lectures, appointed either by custom or in any other way, may not on that account be at all omitted.
Let Churches, when the annual incomes are slender, and the number of clergy and people so small that a lectureship on Theology cannot be conveniently established, at least have a master to be chosen by the Bishop, with the advice of the Chapter, to teach grammar gratis to the clergy and other poor scholars, that, with the will of God, they may pass thereafter to the study of the Holy Scriptures. To that grammar master, therefore, let there be assigned either the fruits of some simple benefice to be drawn by him while he continues to teach, provided always, that the benefice itself be not defrauded of its due service; or let some fit salary be paid from the table of the Chapter or Bishop; or otherwise let the bishop himself adopt some plan suited to his church and diocese, so that this pious, useful, and salutary provision may not on any pretext whatever be neglected.