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two of Chronicles, the first of Ezra, and the second, which is called Nehemiah, Tobit, Judith, Esther, Job, the Psalter of David of a hundred and fifty Psalms, Proverbs, Ecclesiastes, Song of Solomon, Wisdom, Ecclesiasticus, Isaiah, Jeremiah with Baruch, Ezekiel, Daniel, twelve lesser prophets, to wit, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habbakuk, Zephaniah, Haggai, Zechariah, Malachi, 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 all their parts, as they are wont to be read in the Catholic Church, and in the old Latin Vulgate edition, for sacred and canonical, and shall knowingly and intentionally despise the traditions aforesaid ; let him be anathema.

tuor Regum, duo Paralipomenon, Esdræ primus, et secundus qui dicitur Nehemias, Tobias, Judith, Hester, Job, Psalterium Davidicum centum quinquaginta Psalmorum, Parabolæ, Ecclesiastes, Canticum Canticorum, Sapientia, Ecclesiasticus, Isaias, Jeremias cum Baruch, Ezechiel, Daniel, duodecim prophetæ minores, id est, Osea, Joel, Amos, Abdias, Jonas, Michæas, Nahum, Habaccuc, Sophonias, Aggæus, Zacharias, Malachias, duo Machabæorum, primus et secundus. .... Si quis autem libros ipsos integros, cum omnibus suis partibus, prout in Ecclesia Catholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris et canonicis non susceperit, et traditiones prædictas sciens et prudens contempserit ; anathemà sit, &c.Conc. xiv. 746-7.

M

DECREE CONCERNING THE EDITION AND USE OF THE

SACRED Books.

Moreover, the same holy Synod decrees and declares, 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 expoundings, 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 decrees 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 declarat, ut hæc ipsa vetus et Vulgata editio, quæ longo tot sæculorum usu in ipsa Ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus, et expositionibus, pro authentica habeatur ; et ut nemo illam rejicere quovis prætextu audeat vel præsumat.

Præterea ad coercenda petulantia ingenia, decernit, ut nemo suæ prudentiæ innixus, in rebus fidei et morum, ad ædificationem doctrinæ Christianæ pertinentium, sacram Scripturam ad suos sensus contorquens, contra eum sensum quem tenuit et tenet sancta Mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum Sanctarum, aut etiam contra unanimem consensum Patrum ipsam Scripturam sacram interpretari such interpretations should never be published. Let those who shall act contrary to this decree, be denounced by the ordinaries, and punished with the penalties rightly appointed.

deat; etiamsi wendae forent. ure statuti

audeat; etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendæ forent. Qui contravenerint, per ordinarios declarentur, et pænis a jure statutis puniantur.—Conc. xiv. 747.

(Here follows a decree concerning printers, confirming that of the fifth council of Lateran, given above, page 154.)

SESSION V., A.D. 1546.

DECREE CONCERNING ORIGINAL SIN.

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. 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 righteousness in which he had been formed, and by that miscarriage incurred the anger and indignation of God, 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 regards soul and body; let him be accursed.

Sessio V.-De Peccato Originali. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem, et justitiam, in qua constitutus fuerat, amisisse, incurrisseque per offensam prævaricationis 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 prævaricationis offensam, secundum corpus et animam, in deterius commutatum fuisse ; anathema sit.

If any one asserts that Adam's sin injured himself 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 originally 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 Adæ prævaricationem 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 inquinatum illum per inobedientiæ peccatum mortem et pænas corporis tantum in omne genus humanum transfudisse, non autem et peccatum quod mors est animæ; anathema sit: cum contradicat 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 Adæ peccatum, quod origine unum est, et propagatione non imitatione transfusum, omnibus inest, unicuique proprium, vel per humanæ naturæ vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Jesu Christi, qui nos Deo reconciliavit in sanguine suo, factus

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