endurance of punishments inflicted by Him, or enjoined by the priest, or voluntarily undertaken, such as fastings, prayers, alms, and other works of piety, and that so a new life alone is the best repentance; let him be accursed.

patienter toleratis, vel a sacerdote injunctis, sed neque sponte susceptis, ut jejuniis, orationibus, eleemosynis, vel aliis etiam pietatis operibus; atque ideo optimam pœnitentiam esse tantum novam vitam; anathema sit.

CANON XIV.

If any shall say, that the satisfaction, by which the penitents redeem their sins through Jesus Christ, are not parts of the worship of God, but human traditions, tending to obscure the doctrine of grace, and the true worship of God, and the benefit of Christ's death; let him be accursed.

Canon XIV.

Si quis dixerit, satisfactiones, quibus pœnitentes per Christum Jesum peccata redimunt, non esse cultus Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum, atque beneficium mortis Christi obscurantes; anathema sit.

CANON XV.

If any shall say, that the keys of the Church were only given to loose and not also to bind, and that therefore, the priests when they impose penalties

Canon XV.

Si quis dixerit, Claves Ecclesiæ esse datas tantum ad solvendum, non etiam ad ligandum; et propterea sacerdotes, dum im

upon those who make confession, are acting contrary to the end of the keys, and contrary to the institution of Christ, and that it is a fiction to say that, when eternal punishment has been removed by the power of the keys, there remains for the most part some temporal punishment to be discharged; let him be accursed.

ponunt pœnas confitentibus, agere contra finem clavium, et contra institutionem Christi, et fictionem esse, quod virtute clavium sublata pœna æterna, pœna temporalis plerumque exsolvenda remaneat; anathema sit.

If

OF THE SACRAMENT OF EXTREME

UNCTION.

CANON I.

any shall say, that extreme unction is not truly or properly a sacrament instituted by our Lord Christ; and declared by the blessed Apostle James; but only a rite received from the Fathers, or a human invention; let him be accursed.

Canon I.

Si quis dixerit, extremam unctionem non esse vere et proprie sacramentum, a Christo Domino nostro institutum, et a beato Jacobo Apostolo promulgatum; sed ritum tantum acceptum a Patribus, aut figmentum humanum; anathema sit.

CANON II.

If any shall say, that the holy anointing of the sick does not confer grace, nor remit sins, nor relieve the sick, but that it has ceased, as if it were formerly only the grace of healing; let him be accursed.

Canon II.

Si quis dixerit, sacram infirmorum unctionem non conferre gratiam, nec remittere peccata, nec alleviare infirmos; sed jam cessasse, quasi olim tantum fuerit gratia curationum; anathema sit.

CANON III.

If any shall say, that the rite and usage of extreme unction, which the holy Roman Church observes, is contrary to the sentence of the blessed Apostle James, and therefore should be changed, and may be despised by Christians without sin; let him be accursed.

Canon III.

Si quis dixerit, extremæ unctionis ritum, et usum, quem observat sancta Romana Ecclesia, repugnare sententiæ beati Jacobi apostoli, ideoque eum mutandum, posseque a Christianis absque peccato contemni; anathema sit.

CANON IV.

If any shall say, that the presbyters of the Church, whom St. James directs to be called for the anointing of the sick, are not priests ordained by the

bishops, but elders in age, in any community; and that, therefore, the priest is not the only proper minister of extreme unction; let him be accursed.

Canon IV.

Si quis dixerit, presbyteros Ecclesiæ, quos beatus Jacobus adducendos esse ad infirmum inungendum hortatur, non esse sacerdotes ab episcopo ordinatos, sed ætate seniores in quavis communitate; ob idque proprium extremæ unctionis ministrum non esse solum sacerdotem; anathema sit.-Conc. xiv. 815-826.

U

SESSION XXI., A.D. 1562.

DOCTRINE OF COMMUNION UNDER BOTH KINDS, AND THAT OF CHILDREN.

CHAPTER I.-That the Laity, and the Clergy who are not celebrating, are not bound by Divine Right to Communion under both kinds.

The holy Synod, taught by the Holy Spirit, which is the Spirit of wisdom and understanding, the Spirit of counsel and piety, and following the judgment and custom of the Church itself, declares and teaches that the laity, and the clergy who do not celebrate, are not bound by any divine command to receive the sacrament of the Eucharist under both kinds. Nor can it by any means be doubted with a sound faith, but that the communion of either kind is sufficient

Caput I.-Laicos, et Clericos, non conficientes, non astringi Jure Divino ad Communionem sub utraque specie.

Itaque sancta ipsa Synodus, a Spiritu Sancto, qui spiritus est sapientiæ, et intellectus, spiritus consilii, et pietatis, edocta, atque ipsius Ecclesiæ judicium, et consuetudinem secuta, declarat, ac docet, nullo divino præcepto laicos, et clericos, non conficientes, obligari ad Eucharistiæ Sacramentum sub utraque specie sumendum, neque ullo pacto salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat; nam etsi Christus Do