'divine' and 'apostolical.' And at other times, when it does use an epithet, it uses the epithet 'apostolical' as a generic term to denote both kinds. Indeed a more appropriate name than that of apostolical could not well be given them. For they relate to Doctrines, which, whether delivered at first by Christ himself, or afterwards suggested by the Holy Spirit, were in either case Doctrines taught by the Apostles".

II.

From these introductory observations on the use of terms, let us proceed to the Decrees and Canons themselves. The first among the Decrees, which relate to Scripture and Tradition, was made at the fourth Session of the Council holden on the 8th of April, 1546, a few weeks only after the death of Luther. As this Decree is of the highest importance, it will be necessary to quote the words of it at some length. "This sacred, œcumenical, "and general Synod of Trent, lawfully assembled "in the Holy Spirit, and presided over by the three Legates of the Apostolic See, having this object "perpetually in view, that, errors being removed, "the real purity of the Gospel may be preserved in

the Church; which, promise aforetime by the "prophets in the Holy Scriptures, our Lord Jesus

Christ, the Son of God, first promulgated by his own mouth, and afterwards ordained to be preached "to every creature by the Apostles, as being "a fountain both of saving truth, and instruction of

7 In the Roman Catechism, as also in the Trent Confession of Faith, both kinds are likewise included in the term apostolical.'

manners; knowing further, that this truth and "instruction is contained in the written books, and "in the unwritten traditions, which, having been "received by the Apostles, either from the mouth of "Christ himself, or from the dictates of the Holy "Spirit, were handed down, and transmitted even "to us; following the example of the orthodox "Fathers, receives and venerates, with sentiments "of equal piety and reverence (pari pietatis affectu 66 ac reverentiâ) all the books, as well of the Old as "of the New Testament, since one God was the "author of them both, and also the TRADITIONS, relating as well to faith, as to morals, inasmuch as, coming either from the mouth of Christ himself, or dictated by the Holy Spirit, they have "been preserved in the Catholic Church in uninterrupted succession ." Then after an enume

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Sacrosancta œcumenica et generalis Tridentina Synodus, in spiritu sancto legitime congregata, præsidentibus in eâ eisdem tribus Apostolicæ Sedis legatis, hoc sibi perpetuo ante oculos proponens, ut sublatis erroribus puritas ipsa Evangelii in Ecclesiâ conservetur; quod promissum ante per prophetas in Scripturis sanctis Dominus noster Jesus Christus, Dei filius, proprio ore primum promulgavit, deinde per suos Apostolos, tanquam fontem omnis et salutaris veritatis, et morum disciplinæ, omni creaturæ prædicarijussit; perspiciensque hanc veritatem et disciplinam contineri in LIBRIS SCRIPTIS, et SINE SCRIPTO TRADITIONIBUS, quæ ab ipsius Christi ore ab Apostolis acceptæ, aut ab ipsis Apostolis Spiritu sancto dictante, quasi per manus traditæ, ad non usque pervenerunt; orthodoxorum Patrum exempla secuta, omnes libros tam Veteris quam Novi Testamenti, cum utriusque unus Deus sit auctor, necnon TRADITIONES ipsas, tum ad FIDEM tum ad MORES pertinentes, tanquam vel ore tenus a Christo, vel a Spiritu sancto dictatas et continuâ successione conservatas, pari pietatis affectu ac reverentiâ suscipit et veneratur. Pag. xx. ed. 1564. This original edition of the Acts of the Council of Trent

ration of the books, which constitute the canon of Scripture according to the Church of Rome, and which will be a subject of future consideration, the Decree proceeds as follows, "But, if any one shall "not receive, as sacred and canonical, those entire "books, with all their parts, so as they are usually "read in the Catholic Church, and contained in the "ancient Vulgate Latin edition, or shall knowingly " and designedly contemn the aforesaid TRADITIONS, "let him be accursed. Let all men therefore under"stand, in what order and method, this Synod, after "laying the foundation of a confession of faith, "is about to proceed, and what testimonies and "authorities it chiefly intends to use for the con

has the following title. "Canones et Decreta sacrosancti, œcumenici, et generalis Concilii Tridentini: sub Paulo III, Julio III, Pio IV, Pontificibus Maximus. Index Dogmatum et Reformationis. Romæ, apud Paulum Manutium Aldi F. M.D.LXIIII. fol." I have not only quoted from this original edition, published under the inspection of Pope Pius IV. but from an attested copy of that edition. For to the papal Confirmatio Concilii which is annexed to the Decrees, is added the following written declaration, "Nos sacri œcumenici et generalis Concilii Tridentini Secretarius, et Notarii infrascripti, Decreta ipsius sacri Concilii, in præsenti Volumine contenta, cum originalibus contulimus; et, quia cum eis concordantia reperimus ideo sic in fidem manu propria subscripsimus." Then follow the names of the Secretary and the two Notaries, in their proper hands. This attested Copy is preserved in our Public Library, where it is marked H. 9, 39.

"This refers to the preceding Decree made at the third Session, which is entitled, Decretum de symbolo fidei, and relates to the Apostles' Creed, which is there placed as the very beginning of their Deliberations, in imitation, as is said of the ancient Fathers, qui sacratioribus Conciliis hoc scutum contra omnes hæreses in principio suarum actionum apponere consuevere.'

"firmation of Doctrines, and the establishment of "Morals in the Church, (in confirmandis Dogmatibus, et instaurandis in Ecclesiâ Moribus 1o.")

This Decree then is decisive on the subject of Scripture and Tradition. We see, that the Church of Rome receives both the written, and the unwritten Word, with sentiments of equal piety and reverence. We even see the reason, why the written and the unwritten Word are received as equal: for their equality is founded on the declaration, that the unwritten Word, no less than the written Word, proceeded "either from the mouth of Christ himself, or from the dictates of the Holy Spirit." Hence we further perceive the independency of Tradition on Scripture; for they flow from the same fountain head, but flow, from the commencement of their course, through different channels.

Again, it is obvious, that this Decree includes both the divine, and the apostolical, traditions, though it does not express them by the terms divine' and 'apostolical.' But it has no allusion whatever to the third kind, or to ecclesiastical tradition: and for this very reason, that we are here concerned with no other Tradition, than Tradition as a Rule of Faith. We may further observe, that the traditions

10 Si quis autem libros ipsos integros, cum omnibus suis partibus, prout in Ecclesiâ Catholicâ legi consueverunt, et in veteri Vulgatâ Latinâ editione habentur, pro sacris et canonicis non susceperit, et TRADITIONES prædictas sciens et prudens contempserit, anathema sit. Omnes itaque intelligant quo ordine et viâ ipsa Synodus, post jactum fidei confessionis fundamentum, sit progressura, et quibus potissimum, testimoniis ac præsidiis, in confirmandis dogmatibus, et instaurandis in Ecclesiá moribus, sit usura. Ib. p. xxi.

here described, as coming partly from the mouth of Christ, partly from the dictates of the Holy Spirit, in other words, the divine and the apostolical traditions are here, as elsewhere, made to constitute the unwritten Word, or Tradition as a Rule of Faith. This Decree alone then affords sufficient confirmation of the statements, which were made in the preceding Chapter.

The concluding sentence of this Decree is still worthy of notice: for if additional proof were wanted, that Tradition is there considered, as a Rule of Faith, no less than Scripture, this sentence would afford it. The Decree concludes with the declaration, that what had been said about Scripture and Tradition had been said, that all men might understand, "what "testimonies and authorities it chiefly intends to "use for the confirmation of DOCTRINES, and the "establishment of MORALS in the Church","

As the Decrees and Canons of the Council of Trent officially declare the Doctrines of the Church of Rome, no authority can be wanted for the purpose of confirming those Decrees and Canons. But, as the Roman Catechism, which is entitled, Catechismus Romanus, ex Decreto Concilii Tridentini, et Pii V, Pontificis Maximi jussu primum editus, is another document, to which we may appeal for the purpose of ascertaining the doctrines of the Church of Rome, we may notice at least its agreement with the Decree above-quoted. Now the Preface to this Catechism divides the Word of God into the written, and the unwritten Word, or Scripture and Tradition, in the same manner as that Decree. "Omnis Doctrinæ ratio, quæ fidelibus "tradenda est, VERBO DEI continetur, quod in SCRIPTURAM "TRADITIONESQUE distributum est." And the editor, in a marginal Note, thus refers to that very Decree, De verbo Dei scripto et non scripto extat peculiare Decretum sessione quartâ Concilii Tridentini. We may likewise quote the Douay Catechism; for though it has not the same official authority with

the