be assisted by the support of this sacrament, when they fall into another similar peril of death. Wherefore 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 primitive 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 vitæ discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam Apostoli Jacobi sententiam docent, hanc unctionem, vel figmentum esse humanum, vel ritum a Patribus acceptum, nec mandatum Dei, nec promissionem gratiæ habentem: et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in primitiva Ecclesia referenda esset et qui dicunt ritum, et usum, quem sancta Romana Ecclesia in hujus sacramenti administratione observat, Jacobi Apostoli sententiæ repugnare, atque ideo in alium commutandum esse et denique, qui hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant: hæc enim omnia manifestissime pugnant cum perspicuis tanti Apostoli verbis. Nec profecto

the mother and mistress of all others, observe any thing in the administration of this unction, as far as regards the perfection of the substance of the sacrament, than what the blessed James prescribed. Nor, indeed, can contempt of such a sacrament exist without very great wickedness, and affront of the Holy Spirit.

These are the things which this holy general Synod professes and teaches concerning the holy sacraments of repentance and extreme unction, and propounds to all Christ's faithful people to be believed and held. The Synod sets forth the following canons to be inviolably observed, and perpetually condemns and anathematizes those who assert the contrary.

Ecclesia Romana, aliarum omnium mater et magistra, aliud in hac administranda unctione, quantum ad ea, quæ hujus sacramenti substantiam perficiunt, observat, quam quod beatus Jacobus præscripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere, et ipsius Spiritus Sancti injuria esse posset.

Hæc sunt quæ de pœnitentiæ, et extremæ unctionis sacramentis sancta hæc œcumenica Synodus profitetur, et docet, atque omnibus Christi fidelibus credenda, et tenenda proponit. Sequentes autem Canones inviolabiliter servandos esse tradit; et asserentes contrarium perpetuo damnat, et anathematizat.

OF THE MOST HOLY SACRAMENT OF REPENTANCE.

CANON I.

If any shall say, that in the Catholic church repentance is not really and truly a sacrament, instituted 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 Poenitentiam non esse vere, et proprie sacramentum pro fidelibus, quoties post baptismum in peccata labuntur, ipsi Deo reconciliandis a Christo Domino nostro institutum; anathema sit.

CANON II.

If any, confounding the sacraments, shall say, that baptism itself is the sacrament of repentance, as if these two sacraments were not distinct, and so repentance not rightly named the second plank after shipwreck; let him be accursed.

Canon II.

Si quis sacramenta confundens, ipsum baptismum pœnitentiæ sacramentum esse dixerit, quasi hæc duo sacramenta distincta non sint, atque ideo pœnitentiam non recte secundam post naufragium tabulam appellari; anathema sit.

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 unto 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 Gospel, contrary to the institution of this sacrament; let him be accursed.

Canon III.

Si quis dixerit, verba illa Domini Salvatoris, "Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt:" non esse intelligenda de potestate remittendi, et retinendi peccata in sacramento pœnitentiæ, sicut Ecclesia Catholica ab initio semper intellexit; detorserit autem, contra institutionem hujus sacramenti, ad auctoritatem prædicandi 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 repentance, namely, contrition, confession, and satis

Canon IV.

Si quis negaverit, ad integram, et perfectam peccatorum remissionem requiri tres actus in pœnitente, quasi materiam sacramenti pœnitentiæ, videlicet, contritionem, confessionem, et satis

faction, which are called the three parts of repentance; or shall say that there are only two parts of repentance, namely, the terrors impressed upon the conscience by the knowledge of guilt, and faith conceived from the Gospel, or from absolution, by which any one believes that his sins are remitted by Christ; let him be accursed.

factionem, quæ tres pœnitentiæ partes dicuntur; aut dixerit, duas tantum esse pœnitentiæ partes, terrores scilicet incussos conscientiæ, agnito peccato, et fidem conceptam ex Evangelio, vel absolutione, qua credit quis sibi per Christum remissa peccata; anathema sit.

CANON V.

If any shall say, that that contrition which is procured 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 grievousness, multitude, and vileness of his sins, the loss of eternal blessedness, and the incurring eternal damnation, with the intention of a better life, is not true and useful grief, nor qualifies a man for grace,

Canon V.

Si quis dixerit, eam contritionem, quæ paratur per discussionem, collectionem, et detestationem peccatorum, qua quis recogitat annos suos in amaritudine animæ suæ, ponderando peccatorum suorum gravitatem, multitudinem, fœditatem, amissionem æternæ beatitudinis, et æternæ damnationis incursum, cum proposito melioris vitæ, non esse verum, et utilem dolorem,