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of godliness, but have denied the power thereof; the holy Synod declares that it is altogether false, and contrary to the word of God, to say that sin is never remitted by the Lord, but the entire punishment is also pardoned. For, besides divine tradition, clear and illustrious examples are found 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 ignorance before baptism should be received by Him into grace, after a different manner from those who, 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 God, and to grieve the Holy Spirit: and it becometh the divine mercy that our sins, should not be so remitted without any satisfaction, lest we take occasion to think lightly of our sins, and so, injuring and insulting the Holy Spirit, we
habent, virtutem autem ejus abnegarunt: sancta Synodus declarat, falsum omnino esse, et a verbo Dei alienum, culpam a Domino numquam remitti, quin universa etiam pæna condonetur. Perspicua enim, et illustria in sacris literis exempla reperiuntur, quibus, præter divinam traditionem, hic error quam manifestissime revincitur. Sane et divinæ justitiæ ratio exigere videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam deliquerint; aliter vero, qui semel a peccati et dæmonis servitute liberati, et accepto Spiritus Sancti dono, scientes templum Dei violare, et Spiritum Sanctum contristare non formidaverint: et divinam clementiam decet, ne ita, nobis, absque ulla satisfactione, peccata dimittantur, ut occasione accepta, .
fall into worse, treasuring up unto ourselves wrath against the day of wrath. For, beyond all doubt, these punishments of satisfaction recall the penitents very much from sin, and restrain them, as it were, with a bit, and make them more cautious and watchful for the future. 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 punishment of God, than that men, with real grief of mind, should accustom themselves to these works of repentance. 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 leviora putantes, velut injurii et contumeliosi Spiritui Sancto, in graviora labamur, thesaurizantes nobis iram in die iræ : procul dubio enim magnopere a peccato revocant, et quasi fræno quodam coercent hæ satisfactoriæ poenæ, cautioresque et vigilantiores in futurum pænitentes efficiunt; medentur quoque peccatorum reliquiis, et vitiosos habitus, male vivendo comparatos, contrariis virtutum actionibus tollunt. Neque vero securior ulla via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino pænam, quam ut hæc pænitentiæ opera homines cum vero animi dolore frequentent. Accedit ad hæc, 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,
with Him, we shall be also glorified together. Nor, in truth, is this satisfaction which we pay for our sins in such sort ours, that it should not be through Christ Jesus; for we who of ourselves, can do nothing as of ourselves, can do all things by the assistance of Him who comforteth us; so that a man hath not whereof 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 repentance, 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 therefore, ought, according to the suggestions of the Spirit and their own prudence, to enjoin wholesome and suitable satisfaction, proportioned to the quality of the crimes, and the means of the penitents : lest, haply, they become partakers in other men's sins,
quod, si compatimur, et conglorificabimur. Neque vero ita nostra est satisfactio hæc, quam pro peccatis nostris exsolvimus, ut non sit per Christum Jesum : nam qui ex nobis, tamquam ex nobis, nihil possumus, eo co-operante, qui nos confortat, omnia possumus; ita non habet homo, unde glorietur ; sed omnis gloriatio nostra in Christo est : in quo vivimus, in quo meremur, in quo satisfacimus : facientes fructus dignos pænitentiæ, qui ex illo vim habent, ab illo offeruntur Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum Spiritus, et prudentia suggesserit, pro qualitate criminum, et pænitentium facultate, salutares et convenientes satisfactiones injungere : ne si forte peccatis conniveant, et indulgentius cum pænitentibus agant, levissima quædam opera pro gravissimis delictis injun
if they connive at sin, and deal too tenderly with the penitents, enjoining trifling works for the most grievous crimes. Let them have also before their eyes, that the satisfaction which they impose is not only for a defence of the new life, and a remedy for infirmity, but also a revenge and punishment for past sins: for the ancient Fathers believe and teach that the keys of the priests were given not. only for loosing but also for binding. Nor did they therefore think that the sacrament of repentance, is the tribunal of anger and punishments; just as no Catholic bas ever thought that by our satisfactions of this kind, the force of the merit and satisfaction of our Lord Jesus Christ, was either obscured or lessened in any degree: which, while our innovators are unwilling to understand, they teach that a new life is the best repentance, that they may destroy altogether the virtue and use of satisfaction.
gendo, alienorum peccatorum participes efficiantur. Habeant autem præ oculis, ut satisfactio, quam imponunt, non sit tantum ad novæ vitæ custodiam, et infirmitatis medicamentum, sed etiam ad præteritorum peccatorum vindictam, et castigationem : nam claves sacerdotum, non ad solvendum dumtaxat, sed et ad ligandum concessas, etiam antiqui Patres et credunt, et docent. Nec propterea existimarunt, sacramentum pænitentiæ esse forum iræ, vel pænarum ; sicut nemo umquam Catholicus sensit, ex hujusmodi nostris satisfactionibus vim meriti, et satisfactionis Domini nostri Jesu Christi, vel obscurari, vel aliqua ex parte imminui : quod dum Novatores intelligere volunt, ita optimam pænitentiam novam vitain esse docent, ut omnem satisfactionis vim, et usum tollant.
Chapter IX.—Of Works of Satisfaction.
The Synod teaches moreover, that so great is the extent of the divine bounty, that we are able to make satisfaction before God the Father through Christ Jesus, not only by those punishments voluntarily undertaken by ourselves for the avenging sin, or imposed by the will of the priest, according to the measure of the offence : but also, which is an especial instance of love, by those temporal stripes, which are inflicted by God, and patiently endured by us.
Caput IX.-De Operibus Satisfactionis. Docet præterea, tantam esse divinæ munificentiæ largitatem, ut non solum pænis, sponte a nobis pro vindicando peccato susceptis, aut sacerdotis arbitrio pro mensura delicti impositis, sed etiam, quod maximum amoris argumentum est, temporalibus 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 seemed good to the holy Synod to subjoin to the preceding doctrine of repentance, that which follows concerning the sacrament of extreme unction; which has been esteemed by the Fathers as
Visum est autem sanctæ Synodo, præcedenti doctrinæ de pænitentia adjungere ea, quæ sequuntur de sacramento extremæ unctionis ; quod non modo pænitentiæ, sed et totius Christianæ