Page:Canons and Decrees of the Council of Trent Buckley.djvu/292

Rh tune at this season, being explained and confirmed; the other, the restoration of ecclesiastical discipline, the corruption of which they affirm was the chief reason of their separation from us;—both these things we, as far as lay in us, have abundantly furnished, according to the exigencies of these times.

For, at the commencement, this holy synod (having, according to the praiseworthy custom of of our ancestors made a profession of its faith), to the end that it might lay down, as it were, a foundation for its future proceedings, and might show upon what testimonies and safeguards men must rely in the ordaining of dogmas, did, after the example of the most approved ancient councils, piously and prudently enumerate the books of the Old and New Testaments which are to be received without any hesitation; and, lest any difficulty might arise from various versions, did approve a certain and definite translation from the Greek and Hebrew. Hence, attacking the head and citadel of all heresies, it ordained those things [to be believed] touching the corrupt beginnings of human nature, which truth itself, could it speak, would express. Concerning justification thenceforth (a serious question, and in a wondrous manner opposed both by ancient heretics, and by those of our own time) it laid down definite statements, which should both meet the most pernicious opinions on that head, and by which the manner of thinking rightly was set forth in a wondrous order, and with admirable wisdom, in such wise that the Spirit of God might easily be perceived therein. By this, the most excellent decree within the memory of man, almost all heresies are destroyed, and, even as darkness by the sun, are they dissipated and dispersed, and such brightness and such glory of truth shines forth, that no man can now pretend that he perceiveth not so great a light. An wholesome consideration of the seven divine sacraments of the Church followed; first concerning all, and afterwards of each separately. And herein who does not see, how distinctly, explicitlv, copiously, and (which is the head of all) how truly the whole subject of these heavenly mysteries is contained? Who, in so great and so multifarious a doctrine, can in any way doubt what is to be either followed or avoided? Who, in all those matters, will find room or opportunity tor erring?