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reconciled us to God by His blood, being made for us righteousness, sanctification and redemption; or denies that the merit of Jesus Christ is applied both to adults and infants by the Sacrament of Baptism when rightly administered in the forms 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 born 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 everlasting life; from whence it follows, that in their

nobis justitia, sanctificatio, et redemptio; aut negat ipsum Christi Jesu meritum per Baptismi Sacramentum in forma Ecclesiæ ritè collatum, tam adultis quam parvulis applicari: anathema sit: quia non est aliud nomen sub cœlo datum hominibus, in quo oporteat nos salvos fieri. Unde illa vox, "Ecce agnus Dei ; ecce qui tollit peccata mundi:" et illa, "Quicumque baptizati estis, Christum induistis."

Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam æternam consequendam ; unde sit consequens,

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,

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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 everywhere, has understood it. For by reason of this rule of faith, by tradition from the Apostles, even infants, 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 generation, may be cleansed by regeneration. For except 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 intelligatur; anathema sit: quoniam non aliter intelligendum est id, quod dixit Apostolus, "Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines mors pertransiit, in quo omnes peccaverunt,” nisi quemadmodum Ecclesia Catholica, ubique diffusa, semper intellexit. Propter hanc enim regulam fidei ex traditione Apostolorum etiam parvuli, qui nihil peccatorum in semet ipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione 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, quæ in baptismate confertur, reatum originalis peccati remitti negat; aut

whole of that which has the nature of sin is not taken away, but that it is only scraped over, or not imputed; let him be accursed. For God hates nothing in those who are born again: for "there is no condemnation 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 tolli totum id, quod veram, et propriam peccati rationem habet, sed illud dicit tantum radi, aut non imputari; anathema sit. In renatis enim nihil odit Deus: quia "nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in 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, hæredes quidem Dei, cohæredes autem Christi, ita ut nihil prorsus eos ab ingressu cœli remoretur. Manere autem in baptizatis concupiscentiam, vel fomitem, hæc sancta Synodus fatetur, et sentit: quæ cum ad agonem relicta sit, nocere non consentientibus, et viriliter per Jesu Christi gratiam repugnantibus, non valet: quinimo qui legitime certaverit, coronabitur. Hanc concupiscentiam, quam aliquando Apostolus

cupiscence, 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. But if any one think otherwise; let him be accursed.

peccatum appellat, sancta Synodus declarat, Ecclesiam Catholicam 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; anathema sit.-Conc. xiv. 751-2.

SESSION VI., 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, that 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 concerning 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 Naturæ et Legis ad justificandos Homines Imbecillitate.

Primum declarat sancta Synodus, ad justificationis doctrinam probe et sincere intelligendam, oportere ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent, facti immundi, et, ut Apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati, et sub potestate diaboli ac mortis, ut non modo Gentes per vim naturæ, sed ne Judæi

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