The canons and decrees of the Council of Trent celebrated under Paul III, Julius III, and Pius IV, Bishops of Rome / faithfully translated into English.

The Doctrine of the most holy Sacraments of Pennance, and Extreme Ʋnction.

THe most Holy Oecumenick and General Council of Trent, lawfully assembled in the Spirit of Holiness, the said Legate and Nuncio's of the Holy Aposto∣lick See presiding therein, although in a Decree about Justification, much Discourse hath been had for a certain necessary reason, about the Sacrament of Pennance, by reason of their Affinity one with the other; yet notwithstanding there is such a multitude of Errors of Different sorts in this our Age about it, that it hath thought it will not be a little for the benefit of the publick to give a more exact and plenary definition thereof, whereby, having made apparent and defeated all Errors by the help of the holy Spirit, the Catholick Verity may be made clear and illustrious, which this holy Synod doth now propose unto all to be perpetually kept and ob∣served.

CHAP. I. Of the Necessity and Institution of the Sacrament of Pennance.

IF there were that Gratitude in all towards God, as constantly to regard our Righteousness receiv'd in Baptism by his Grace and Favour, there had been no need for the instituting another Sacrament besides that of Baptism, for the Remission of Sins: But because God, who is rich in Mercy, knew what mould we were cast in, hath likewise found out a Remedy for them, who had after∣wards given up themselves to the Servitude of Sin and power of the Devil, i. e. the Sacrament of Pennance, whereby the Benefit of Christ's death is applied unto them that fall or lapse after Baptism. Repentance indeed is necessary for all men, who have defil'd themselves with any Mortal Sin, for the obtaining Grace and Righteousness at any time, even for them, who have desired to be washed in the Sacrament of Baptism, that prejudice being rejected and amended, they may detest that so heinous offence towards God with an hatred of Sin and pious Grief of Mind. Whence it is that the Prophet says, Repent, and turn from all your Trans∣gressions, so iniquity shall not be your Ruine. Our Lord also hath said, Unless ye Re∣pent ye shall all likewise perish. And Peter, Prince of the Apostles, commending Repentance to Sinners that were to be initiated into Baptism, did say, Repent, and be baptized every one of you. Moreover, neither was Pennance a Sacrament before Christ's coming, nor is it one after his coming to any before Baptism: But our Lord did then Chiefly institute this Sacrament of Pennance, when being risen from the Dead, he breathed upon his Disciples, saying; Receive ye the Holy Ghost: Whose Sins ye remit they are remitted; and whose Sins ye retain they are retained. By which so signal an expression and words so clear, it was the general opinion of all the Fathers, That the Power of remitting and retaining Sins for the Recon∣ciliation of the Faithful, lapsed after Baptism, was communicated to the Apostles and their lawful Successors. The Catholick Church for great Reason hath ex∣ploded and condemned the Novatians as Hereticks, for so pertinaciously denying the Power of remitting Sins. Wherefore this holy Synod allowing and recei∣ving the Sense of those words of our Lord as most true, doth condemn the fictitious interpretations of such as falsely wrest those words to the power of Preaching the Word of God, and declaring the Gospel of Christ, contrary to the Institution of this Sacrament.

CHAP. II. Of the Difference of the Sacrament of Pennance, and that of Baptism.

MOreover this Sacrament is known to differ from that of Baptism for many Reasons; for besides that the Matter and Form, whereof the Essence of a Sacrament is composed, do very much disagree; it appears plainly that the Minister of Baptism ought not to be a Judge, seeing the Church doth not Judge any, who have not first been initiated therein by Baptism. For, says the Apo∣stle, what have I to do to judge those that are without? It is otherwise with the Houshold of Faith, whom Christ our Lord hath made members together with him of his Body through the Laver of Baptism; for such, if they shall have af∣terwards polluted themselves with any Crime, he would not have presently clean∣sed by a Repetition of Baptism, it being not by any means allowed of by the Ca∣tholick Church, but to stand, as Guilty, before this Tribunal, that by the Sentence of Priests not only once, but as often as Penitents upon sin contracted, shall fly unto him, they may be absolved. Notwithstanding there is one Fruit of Baptism, another of Pennance; For by Baptism putting on Christ, we do therein wholly become new Creatures, obtaining a full and total Remission of all our Sins; to which we are yet no ways able to arrive, but by our Many Tears and Labours, by the Sacrament of Pennance, divine Justice requiring it of Us: as, Pennance by the Holy Fathers hath been deservedly called a Laborious kind of Baptism. And this Sacrament of Pennance is necessary to Salvation to those that have fallen after Baptism, as Baptism it self is to the Unregenerate.

CHAP. III. Of the Parts and Benefit of this Sacrament.

THis holy Synod doth further teach, That the Form of the Sacrament of Pennance, in which its force chiefly consists, is placed in those words of the Minister; I absolve thee, &c. to which indeed are laudably joyn'd some Pray∣ers according to the Custom of holy Church; but they no way respect the Es∣sence of the Form, nor are they necessary to the Administration of this Sacra∣ment. The Acts of the Penitent himself, as namely, Contrition, Confession and Satisfaction, are as it were the matter of this Sacrament; which Acts, seeing by God's Institution they are required in the Penitent towards the Integrity of the Sacrament, and the full and perfect Remission of Sins, they are, for that Rea∣son, call'd Parts of Pennance; ••or indeed the Matter and Effect of this Sacra∣ment, as to what belongs to its force and Efficacy, is Reconciliation with God, which sometimes, in good Men, and such as devoutly receive this Sacrament,

is wont to beget Peace and Quietness of Conscience, with a very great Conso∣lation of Spirit. This Holy Synod delivering these things of the Parts and Ef∣fect of this Sacrament, doth Condemn the Opinions of those, who contend, That the Parts of Pennance, are the shaken Terrors of Conscience, and Faith.

CHAP. IV. Of Contrition.

COntrition, which obtains the first place among the foresaid Acts of a Penitent, is a Grief of Mind and Detestation of Sin Committed, with a Resolution to Sin no more. And this Motive of Contrition was at all times necessary for the begging Pardon for Sins; so lastly, it does prepare a man, that is faln after Bap∣tism, for the Remission of his Sins, if it be joyn'd with Confidence in the Divine Mercy, and with a desire of performing the other things, that are required for the rightly undertaking of this Sacrament: This holy Synod doth therefore de∣clare this Contrition to contain not only a cessation from Sin, and a Purpose and Beginning of a New Life, but also a Detestation of the Old, according to that saying; Cast away from you all Iniquities, wherein ye have prevaricated, and make ye a New Heart and a New Spirit: And surely they who have considered those Cla∣mours of holy Persons; Against thee only have I sinned, and done this Evil in thy sight: I am weary with my groaning, every night make I my bed to swim: I will recount unto thee all my Years in the Bitterness of my Soul; and others of this kind, will easily un∣derstand them to have flown from some vehement hatred of their by-past Life, and great abhorrence of their Sins. It doth moreover teach, that although it happen this Contrition is sometime perfected by Charity, and reconciles a man to God, before he may actually receive this Sacrament, nevertheless this Reconci∣liation is not to be Ascribed to Contrition it self without a desire of the Sacra∣ment, which is included in it. But that Imperfect Contrition, which is called Attrition, because out of the consideration of the Turpitude of the sin, or the fear of Hell and Punishment is commonly conceived, if it exclude the desire or will of sinning, and declare it with a hope of Pardon, it does not only not make a man a Hypocrite, and more a sinner, but it also is the gift of God and of the holy Spirit impulsed, not as yet indeed dwelling in him, but only moving him, wherewith the Penitent being assisted, he does prepare his way to Righteous∣ness. And although it cannot of it self without the Sacrament of Pennance re∣duce a sinner unto righteousness, yet it disposes him to beg the Grace of God in the Sacrament of Pennance: For with this Fear the Ninivites were profitably moved, and repented and begg'd mercy of God upon Jonah's preaching, being full of threats. Wherefore some do falsely calumniate the Catholick Writers, as if they taught, That the Sacrament of Pennance, without any good motion of the Penitents, did conferr Grace; which the Church of God never taught nor thought of: But they falsely teach, That Contrition is extorted and forced, not free and voluntary.

CHAP. V. Of Confession.

BY the Institution of the Sacrament of Pennance already explain'd, the Uni∣versal Church hath always understood, an unreserved Confession of Sins to have been instituted also by the Lord, and to be necessary by the Divine Law to all who have lapsed after Baptism: Because our Lord Jesus Christ, being about to ascend from Earth to Heaven, left Priests the Ministers of himself, as Presidents and Judges, unto whom all mortal Crimes should be referr'd, into which the Faithful in Christ should have faln; whereby according to the power of the Keys, they may pronounce sentence of Remission or Retention of Sins: For it is plain, that Priests could not exercise this Justice, for they knew not what, nor indeed could they preserve Equity in injoyning them Pennances, if they had only in Genere, and not rather in Specie, and one by one, declared their Sins unto them. From whence we gather, That all the mortal sins of Penitents, whereof, after a diligent Examination of themselves, their Conscience does accuse them, ought to be named in Confession, let them be never so occult, and only committed against the two last Precepts of the Decalogue, which do sometimes more grie∣vously disturb the mind, and are more dangerous to Penitents, than such as are committed in publick: For Venial sins, whereby we are not excluded from the Grace of God, and into which we very often lapse, although they may rightly and profitably and without all presumption be mentioned in Confession, as the Use of Godly men doth demonstrate, yet they may be concealed without any fault, and by other Remedies Expiated. But, seeing all mortal sins, even of the thought, do render men the Sons of Wrath and Enemies of God, it is neces∣sary that they seek pardon for them all of God, by an open and modest Confes∣sion: While therefore the Faithful in Christ endeavour to confess all the sins which they remember, without doubt they expose them all to the Divine Mercy to be tried; but they that do otherwise, and wittingly retain any, do propose nothing to the Divine Goodness to be remitted by the Priest, for if a sick Person be ashamed to discover his distemper to his Physician, how should he cure that which he does not know what is? It doth moreover think fit, that the circum∣stances be also laid open in Confession, which change the Species of the sin; be∣cause without them the sins themselves are not sufficiently declared by the Peni∣tents, nor do they appear clear to their Judges or Confessors; and it cannot be effected, that they may be censur'd according to the grievousness of the Offences, nor the punishment, which ought, be imposed upon the Penitents: So that it is far from Reason, to teach that these Circumstances were invented by idle men, or that one circumstance is only to be confess'd, namely, To have offended a Bro∣ther. And it is impious to say, that Confession is impossible which is injoyn'd to be done this way; or to call it a Carnage or torturing of Consciences: For it is plain, there is nothing more required by the Church of Penitents, than, that every one, after he hath diligently examin'd himself, and tried and search'd every

creek and corner of his Conscience, he may confess those sins, wherewith he re∣members he has mortally offended the Lord his God; and the rest of his sins, which, after diligent examination he does not remember, are understood to be in∣cluded in the Gross in that Confession; for which we faithfully say with the Pro∣phet; O Lord, Cleanse me from my secret Sins. But the Difficulty of this sort of Confession and the shamefac'dness of detecting their Sins might indeed seem hard, if it were not alleviated with so many and so great Advantages and Consolations, which are most certainly conferr'd upon all who come unto this Sacrament wor∣thily, by Absolution. Moreover as to the manner of Confessing privately to the Priest only, although Christ hath not forbid it, yet some may confess their sins pub∣lickly in detestation of their wickedness, and for the humiliation of themselves, as well for an example to others, as to the Edification of the offended Church: Yet it is not commanded in this divine Precept, nor ought it deliberately to be enjoyn'd by any humane Law, that Sins, especially secret Sins, should be made publick by Confession: Whence, seeing by the most holy and most ancient Fa∣thers with a general and unanimous Consent, secret Sacramental Confession, which the holy Church has us'd from the beginning and does now use, has been always commended, it does manifestly refel the vain Calumny of those, who are not ashamed to teach, That it is contrary to the Divine Precept, and that it is an hu∣mane Invention, and had its original from the Fathers assembled in the Council of Lateran; for the Church did not decree or appoint by the Council of Lateran, That the Faithful in Christ should confess their sins, which it understood to be necessary and instituted by the Divine Law; but that the Command of Confession should be fulfill'd by all and singular, when they once come to years of Discre∣tion, at least once in a Year: Whence it is, that that saving Custom of Confession is observed in the Catholick Church, with great benefit to the Souls of the Faithful, in that holy and acceptable time of Lent: Which Custom this holy Synod does most highly approve of and embrace, as pious and worthy to be kept.

CHAP. VI. Of the Minister of this Sacrament, and of Absolution.

ABout the Minister of this Sacrament, this holy Synod doth declare, All Do∣ctrines to be false and altogether estrange from the truth of the Gospel, which do perniciously extend the Ministery of the Keys to any other Men, except to Bishops and Priests, thinking those words of our Lord, Whatsoever ye shall bind on Earth shall be bound in Heaven; and whatsoever ye shall loose on Earth shall be loosed on Heaven: And, whose sins ye remit, they are remitted; and whose sins ye retain they are retained, do indifferently and promiscuously belong to all Christ's faithful, con∣trary to the Institution of this Sacrament, and were said, That every one might have the power of Remitting Sins, such as were publick indeed by Correption, if the party reprov'd did so rest; but secret ones by a spontaneous Confession made to whom the party pleased. It doth also teach, That even Priests, who are un∣der some mortal sin, by virtue of the Holy Spirit received in Ordination, as the

Ministers of Christ to exercise the Function of Remitting Sins; and that they think depravely, who contend that this power is not in evil Priests. And although Absolution of a Priest of another Benefice be by Dispensation; yet it is not only a bare Ministery, or preaching the Gospel, or a declaring of Sins to be remitted; but as a judicial Act whereby by himself, as by a Judge, sentence is pronounced; and therefore a Penitent ought not to flatter himself up so in his own Confidence, that if he has no Contrition in himself, or the Priest has no mind seriously to act and truly to absolve; yet he may think himself, upon the account of his Faith only, truly and before god absolved; Nor indeed could Faith without Pennance, work any Remission of Sins; nor ought any one, unless most negligent of his own Salvation, when he knows the Priest absolves him but in a Jest, to forbear seek∣ing out for another, who shall be more serious in the performance.

CHAP. VII. Of the Reservation of Cases.

BEcause therefore Reason, and the Nature of Judgement doth require that sen∣tence be only pass'd upon Subjects, it has always been the Opinion of the Church of God, and this Synod affirms it to be most true, That an Absolution ought to be of no Effect, which a Priest exercises upon him, over whom he hath not an Ordinary or subdelegate Jurisdiction: But it seem'd to our most holy Fathers to pertain very much to the Instruction of Christ's people, that some more heinous and grievous Crimes should be absolved not by every one, but on∣ly by the Cheif of the Priests: Whence it is that Popes could deservedly, by the supreme power that is committed to them in the Universal Church, reserve the Causes of some more Grievous Crimes to their own particular Judgment. Nei∣ther is it to be doubted, seeing all things that are, are ordain'd of God, but that the same is lawful to all Bishops in their Respective Dioceses, towards Edifica∣tion, but not Destruction, by reason of that Authority given to them over their Subjects beyond that of other inferiour Priests; especially as to those things, to which is annexed the Censure of Excommunication. But this Reservation of Of∣fences is consonant to the Divine Authority, not only as to the external Polity, but it has also force before God: And it has been always piously reserv'd in the said Church of God, lest any one upon that Occasion should perish, that there may be no Reservation at the point of Death; and therefore all Priests may absolve any Penitents from any Sins or Censures, beyond which point if Priests can do nothing in Reserved Cases, yet let them strive to perswade the Penitents to this, That they go to Superior and Lawful Judges for the benefit of Absolution.

CHAP. VIII. Of the Necessity and Benefit of Satisfaction.

LAstly, as to Satisfaction, which proceeds from all the parts of Repentance, as it hath always been commended to Christs people by our Ancestors; so one thing in our Age, under a pretext of Piety, is very much impugned by those, who having a shew of Godliness, denying the power thereof: This Holy Synod doth declare it altogether false, and contrary to the Word of God, that a fault is never remitted by our Lord, but the whole Punishment thereof is remitted; For there are clear and pregnant examples found in Holy Writ, whereby, be∣sides the Divine Tradition, this Error is most manifestly evinc'd; and indeed, the Reason of Divine Justice seems to require that they may be otherwise received by him into Grace; who, through Ignorance, have sinn'd before Baptism; but they after another manner, who being once freed from the servitude of Sin and Satan, and having received the Gift of the Holy Ghost, do wilfully violate the Temple of God, and are not afraid to vex the Holy Spirit; And it so beseems the Divine Clemency, lest our sins might be forgiven us without any satisfaction; as, thinking our sins lighter than they are, we, as Injurious and Reproaching the Holy Spirit, fall into greater, Treasuring up to our selves Wrath against the Day of Wrath: and without doubt, these satisfactory Punishments, do won∣derfully keep back from sin, and as it were with a Bridle restrain us, rendring Penitents, for the future, more wary and vigilant; they cure also the remainder of sins, and take away vitious courses, acquired by ill Living, with their con∣trary Actions of Virtue: Nor indeed was there ever any way thought more secure in the Church of God, to prevent Gods imminent punishing us, than that men with true Grief of mind should accustom themselves to these works of Pen∣nance. Add hereto, that while we suffer by satisfying for our sins, we are made conformable to Jesus Christ, who satisfied for our sins, and from whom is all our fullness, and also have a sure Confidence thereby, that if we suffer with him, we shall also be glorified with him: notwithstanding this satisfaction is not so far ours, which we have paid for our sins, as that it is not through Jesus Christ; for we, who of our selves are not able to do any thing as of our selves, by his working with us, who is our strength, we are able to do all things; so that man has not any thing whereof to Glory, but all our Glorying is in Christ, in whom we live, in whom we merit, in whom we make Satisfaction, bringing forth fruits meet for Repentance, which have their Virtue from him, are offer'd by him to the Father, and through him are accepted of the Father. Therefore Gods Mi∣nisters ought, as far as the Spirit, and Prudence do suggest, to enjoyn saving and convenient Satisfaction, according to the quality of Crimes, and ability of the Penitents; lest perchance they might wink at sins, and act more indulgently with Penitents, by enjoyning the lightest punishments for the most grievous of∣fences, they be made partakers of others sins; but let them have before their eyes, that the satisfaction they impose, be not only for the preservation of a new

Life, and healing of Infirmity, but also for the Punishment and Chastisement of past Sins; for the Keys were not only given to Priests, to loose, or to bind, as the Ancient Fathers believe and teach. Neither did they therefore think this Sa∣crament of Pennance to be the Forum of Wrath and Punishment, as never any Catholick did think the force of the Merit and Satisfaction of our Lord Jesus Christ was either obscured, or in any part diminished by these kinds of Satisfacti∣ons of ours: Which while Upstarts do understand, they so teach a new Life to be the best Pennance, that they take away all the Force and Use of Satisfaction.

CHAP. IX. Of the Works of Satisfaction.

IT doth moreover teach the bounty of the Divine munificence to be so great, that we are able, not only by punishment voluntarily undertaken by us for the rooting out of Sin, or imposed at the discretion of the Priest, according to the nature of the offence; but also, which is the greatest Argument of Love, by temporal Scourgings inflicted by God, and patiently endured by us, to satisfie God the Father through Christ Jesus.