SESSION 6 ON JUSTIFICATION
January 13, 1547.

DECREE on JUSTIFICATION
Proem

Whereas there is, at this time, not without the shipwreck of many souls, and grievous detriment to the unity of the Church, a certain erroneous doctrine disseminated touching Justification; the sacred and holy, oecumenical and general Synod of Trent, lawfully assembled in the Holy Ghost,--the most reverend lords, Giammaria del Monte, bishop of Palaestrina, and Marcellus of the title of the Holy Cross in Jerusalem, priest, cardinals of the holy Roman Church, and legates apostolic a latere, presiding therein, in the name of our most holy father and lord in Christ, Paul III., by the providence of God, Pope,-purposes, unto the praise and glory of Almighty God, the tranquillising of the Church, and the salvation of souls, to expound to all the faithful of Christ the true and sound doctrine touching the said Justification; which (doctrine) the sun of justice, Christ Jesus, the author and finisher of our faith, taught, which the apostles transmitted, and which the Catholic Church, the Holy Ghost reminding her thereof, has always retained; most strictly forbidding that any henceforth presume to believe, preach, or teach, otherwise than as by this present decree is defined and declared.

Cum hoc tempore non sine multarum animarum iactura et gravi ecclesiasticae unitatis detrimento erronea quaedam disseminata sit de iustificatione doctrina: ad laudem et gloriam omnipotentis dei ecclesiae tranquillitatem et animarum salutem sacrosancta oecumenica et generalis Tridentina synodus in spiritu sancto legitime congregata praesidentibus in ea nomine sanctissimi in christo patris et domini nostri Pauli divina providentia papae tertii reverendissimis dominis dominis Ioanne Maria episcopo Praenestino de Monte et Marcello t(itulato) s(anctae) crucis in Hierusalem presbytero sacrae Romanae ecclesiae cardinalibus et apostolicis de latere legatis exponere intendit omnibus christifidelibus veram sanam que doctrinam ipsius iustificationis quam sol iustitiae christus Iesus fidei nostrae auctor et consummator docuit apostoli tradiderunt et catholica ecclesia spiritu sancto suggerente perpetuo retinuit; districtius inhibendo ne deinceps audeat quisquam aliter credere praedicare aut docere quam praesenti decreto statuitur ac declaratur.

CHAPTER I.
On the Inability of Nature and of the Law to justify man.

The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary  that each one recognise and confess, that, whereas all men had lost their innocence in the prevarication of Adam-having become unclean, and, as the apostle says, by nature children of wrath, as (this Synod) has set forth in the decree on original sin,-they were so far the servants of sin, and under the power of the devil and of death, that not the Gentiles only by the force of nature, but not even the Jews by the very letter itself of the law of Moses, were able to be liberated, or to arise, therefrom; although free will, attenuated as it was in its powers, and bent down, was by no means extinguished in them.

Primum declarat sancta synodus ad iustificationis doctrinam probe et sincere intelligendam oportere ut unusquisque agnoscat et fateatur quod cum omnes homines in praevaricatione Adae innocentiam perdidissent facti immundi et (ut apostolus inquit) natura filii irae quemadmodum in decreto de peccato originali exposuit usque adeo servi erant peccati et sub potestate diaboli ac mortis ut non modo gentes per vim naturae sed ne Iudaei quidem per ipsam etiam litteram legis Moysi inde liberari aut surgere possent tametsi in eis liberum arbitrium minime extinctum esset viribus licet attenuatum et inclinatum.

CHAPTER II.
On the dispensation and mystery of Christ's advent.

Whence it came to pass, that the heavenly Father, the father of mercies and the God of all comfort, when that blessed fulness of the time was come, sent unto men, Jesus Christ, His own Son-who had been, both before the Law, and during the time of the Law, to many of the holy fathers announced and promised-that He might both redeem the Jews who were under the Law, and that the Gentiles, who followed not after justice, might attain to justice, and that all men might receive the adoption of sons. Him God hath proposed as a propitiator, through faith in his blood, for our sins, and not for our sins only, but also for those of the whole world.

Quo factum est ut coelestis pater pater misericordiarum et deus totius consolationis christum Iesum filium suum et ante legem et legis tempore multis sanctis patribus declaratum ac promissum cum venit beata illa plenitudo temporis ad homines miserit ut et Iudaeos qui sub lege erant redimeret et gentes quae non sectabantur iustitiam iustitiam apprehenderent atque omnes adoptionem filiorum reciperent.

Hunc proposuit deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris non solum autem pro nostris sed etiam pro totius mundi.

CHAPTER III.
Who are justified through Christ.

But, though He died for all, yet do not all receive the benefit of His  death, but those only unto whom the merit of His passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,-seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,-so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the merit of His passion, the grace whereby they are made just. For this benefit the apostle exhorts us, evermore to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins.

Verum etsi ille pro omnibus mortuus est non omnes tamen mortis eius beneficium recipiunt sed ii dumtaxat quibus meritum passionis eius communicatur.

Nam sicut revera homines nisi ex semine Adae propagati nascerentur non nascerentur iniusti cum ea propagatione per ipsum dum concipiuntur propriam iniustitiam contrahant: ita nisi in christo renascerentur numquam iustificarentur cum ea renascentia per meritum passionis eius gratia qua iusti fiunt illis tribuatur.

Pro hoc beneficio apostolus gratias nos semper agere hortatur patri qui dignos nos fecit in partem sortis sanctorum in lumine et eripuit de potestate tenebrarum transtulit que in regnum filii dilectionis suae in quo habemus redemptionem et remissionem peccatorum.

CHAPTER IV.
A description is introduced of the Justification of the impious, and of the Manner thereof under the law of grace.

By which words, a description of the Justification of the impious is indicated,-as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God.

Quibus verbis iustificationis impii descriptio insinuatur ut sit translatio ab eo statu in quo homo nascitur filius primi Adae in statum gratiae et adoptionis filiorum dei per secundum Adam Iesum christum salvatorem nostrum; quae quidem translatio post evangelium promulgatum sine lavacro regenerationis aut eius voto fieri non potest sicut scriptum est: nisi quis renatus fuerit ex aqua et spiritu sancto non potest introire in regnum dei.

CHAPTER V.
On the necessity, in adults, of preparation for Justification, and whence it proceeds.

The Synod furthermore declares, that in adults, the beginning of the said Justification is to be derived from the prevenient  grace of God, through Jesus Christ, that is to say, from His vocation, whereby, without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through His quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace: in such sort that, while God touches the heart of man by the illumination of the Holy Ghost, neither is man himself utterly without doing anything while he receives that inspiration, forasmuch as he is also able to reject it; yet is he not able, by his own free will, without the grace of God, to move himself unto justice in His sight. Whence, when it is said in the sacred writings: Turn ye to me, and I will turn to you, we are admonished of our liberty; and when we answer; Convert us, O Lord, to thee, and we shall be converted, we confess that we are prevented by the grace of God.

Declarat praeterea ipsius iustificationis exordium in adultis a dei per christum Iesum praeveniente gratia sumendum esse hoc est ab eius vocatione qua nullis eorum existentibus meritis vocantur ut qui per peccata a deo aversi erant per eius excitantem atque adiuvantem gratiam ad convertendum se ad suam ipsorum iustificationem eidem gratiae libere assentiendo et cooperando disponantur ita ut tangente deo cor hominis per spiritus sancti illuminationem neque homo ipse nihil omnino agat inspirationem illam recipiens quippe qui illam et abiicere potest neque tamen sine gratia dei movere se ad iustitiam coram illo libera sua voluntate possit.

Unde in sacris litteris cum dicitur: convertimini ad me et ego convertar ad vos libertatis nostrae admonemur; cum respondemus: converte nos domine ad te et convertemur dei nos gratia praeveniri confitemur.

CHAPTER VI.
The manner of Preparation.

Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised,-and this especially, that God justifies the impious by His grace, through the redemption that is in Christ Jesus; and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love Him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism,  to begin a new life, and to keep the commandments of God. Concerning this disposition it is written; He that cometh to God, must believe that he is, and is a rewarder to them that seek him; and, Be of good faith, son, thy sins are forgiven thee; and, The fear of the Lord driveth out sin; and, Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; and, Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; finally, Prepare your hearts unto the Lord.

Disponuntur autem ad ipsam iustitiam dum excitati divina gratia et adiuti fidem ex auditu concipientes libere moventur in deum credentes vera esse quae divinitus revelata et promissa sunt atque illud in primis a deo iustificari impium per gratiam eius per redemptionem quae est in christo Iesu et dum peccatores se esse intelligentes a divinae iustitiae timore quo utiliter concutiuntur ad considerandam dei misericordiam se convertendo in spem eriguntur fidentes deum sibi propter christum propitium fore illum que tamquam omnis iustitiae fontem diligere incipiunt ac propterea moventur adversus peccata per odium aliquod et detestationem hoc est per eam poenitentiam quam ante baptismum agi oportet; denique dum proponunt suscipere baptismum, inchoare novam vitam et servare divina mandata.

De hac dispositione scriptum est: accedentem ad deum oportet credere quia est et quod inquirentibus se remunerator sit et: confide fili remittuntur tibi peccata tua et: timor domini expellit peccatum et: poenitentiam agite et baptizetur unusquisque vestrum in nomine Iesu christi in remissionem peccatorum vestrorum et accipietis donum spiritus sancti et: euntes ergo docete omnes gentes baptizantes eos in nomine patris et filii et spiritus sancti docentes eos servare quaecumque mandavi vobis denique: praeparate corda vestra domino.

CHAPTER VII.
What the justification of the impious is, and what are the causes thereof.

This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting.

Hanc dispositionem seu praeparationem iustificatio ipsa consequitur quae non est sola peccatorum remissio sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum unde homo ex iniusto fit iustus et ex inimico amicus ut sit haeres secundum spem vitae aeternae.

Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies gratuitously, signing, and anointing with the holy Spirit of promise, who is the pledge of our inheritance; but the meritorious cause is His most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, merited Justification for us by His most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instru-mental cause is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified; lastly, the alone formal cause is the justice of God, not that whereby He Himself is just, but that whereby He maketh us just, that, to wit, with which we being endowed by Him, are renewed in the spirit of our mind, and we are not only reputed, but are truly called, and are, just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as He wills, and according to each one's proper disposition and co-operation.

Huius iustificationis causae sunt: finalis quidem gloria dei et christi ac vita aeterna; efficiens vero misericors deus qui gratuito abluit et sanctificat signans et ungens spiritu promissionis sancto qui est pignus haereditatis nostrae; meritoria autem dilectissimus unigenitus suus dominus noster Iesus christus qui cum essemus inimici propter nimiam charitatem qua dilexit nos sua sanctissima passione in ligno crucis nobis iustificationem meruit et pro nobis deo patri satisfecit; instrumentalis item sacramentum baptismi quod est sacramentum fidei sine qua nulli umquam contigit iustificatio. Demum unica formalis causa est iustitia dei non qua ipse iustus est sed qua nos iustos facit qua videlicet ab eo donati renovamur spiritu mentis nostrae et non modo reputamur sed vere iusti nominamur et sumus iustitiam in nobis recipientes unusquisque suam secundum mensuram quam spiritus sanctus partitur singulis prout vult et secundum propriam cuiusque dispositionem et cooperationem.

For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these (gifts) infused at once, faith, hope, and charity. For faith, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of His body. For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision, availeth anything, nor uncircumcision, but faith which worketh by charity. This faith, Catechumen's beg of the Church-agreeably to a tradition of the apostles-previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith cannot bestow: whence also do they immediately hear that word of Christ; If thou wilt enter into life, keep the commandments. Wherefore, when receiving true and Christian justice, they are bidden, immediately on being born again, to preserve it pure and spotless, as the first robe given them through Jesus Christ in lieu of that which  Adam, by his disobedience, lost for himself and for us, that so they may bear it before the judgment-seat of our Lord Jesus Christ, and may have life everlasting.

Quamquam enim nemo possit esse iustus nisi cui merita passionis domini nostri Iesu christi communicantur id tamen in hac impii iustificatione fit dum eiusdem sanctissimae passionis merito per spiritum sanctum charitas dei diffunditur in cordibus eorum qui iustificantur atque ipsis inhaeret.

Unde in ipsa iustificatione cum remissione peccatorum haec omnia simul infusa accipit homo per Iesum christum cui inseritur: fidem spem et charitatem.

Nam fides, nisi ad eam spes accedat et charitas neque unit perfecte cum christo neque corporis eius vivum membrum efficit.

Qua ratione verissime dicitur fidem sine operibus mortuam et otiosam esse et in christo Iesu neque circumcisionem aliquid valere neque praeputium sed fidem quae per charitatem operatur.

Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt cum petunt fidem vitam aeternam praestantem quam sine spe et charitate fides praestare non potest.

Unde et statim verbum christi audiunt: si vis ad vitam ingredi serva mandata.

Itaque veram et christianam iustitiam accipientes eam ceu primam stolam pro illa quam Adam sua inobedientia sibi et nobis perdidit per christum Iesum illis donatam candidam et immaculatam iubentur statim renati conservare ut eam perferant ante tribunal domini nostri Iesu christi et habeant vitam aeternam.

CHAPTER VIII.
In what manner it is to be understood, that the impious is justified by faith, and gratuitously.

And whereas the Apostle saith, that man is justified by faith and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, and to come unto the fellowship of His sons: but we are therefore said to be justified freely, because that none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace.

Cum vero apostolus dicit iustificari hominem per fidem et gratis ea verba in eo sensu intelligenda sunt quem perpetuus ecclesiae catholicae consensus tenuit et expressit, ut scilicet per fidem ideo iustificari dicamur quia fides est humanae salutis initium fundamentum et radix omnis iustificationis sine qua impossibile est placere deo et ad filiorum eius consortium pervenire; gratis autem iustificari ideo dicamur quia nihil eorum quae iustificationem praecedunt sive fides sive opera ipsam iustificationis gratiam promeretur; si enim gratia est iam non ex operibus; alioquin (ut idem apostolus inquit) gratia iam non est gratia.

CHAPTER IX.
Against the vain confidence of Heretics.

But, although it is necessary to believe that sins neither are remitted, nor ever were remitted save gratuitously by the mercy of God for Christ's sake; yet is it not to be said, that sins are forgiven, or have been forgiven, to any one who boasts of his confidence and certainty of the remission of his sins, and rests on that alone; seeing that it may exist, yea does in our day exist, amongst heretics and schismatics; and with great vehemence is this vain confidence, and one alien from all godliness, preached up in opposition to the Catholic Church. But neither  is this to be asserted,-that they who are truly justified must needs, without any doubting whatever, settle within themselves that they are justified, and that no one is absolved from sins and justified, but he that believes for certain that he is absolved and justified; and that absolution and justification are effected by this faith alone: as though whoso has not this belief, doubts of the promises of God, and of the efficacy of the death and resurrection of Christ. For even as no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments, even so each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which cannot be subject to error, that he has obtained the grace of God.

Quamvis autem necessarium sit credere neque remitti neque remissa umquam fuisse peccata nisi gratis divina misericordia propter christum: nemini tamen fiduciam et certitudinem remissionis peccatorum suorum iactanti et in ea sola quiescenti peccata dimitti vel dimissa esse dicendum est cum apud haereticos et schismaticos possit esse immo nostra tempestate sit et magna contra ecclesiam catholicam contentione praedicetur vana haec et ab omni pietate remota fiducia.

Sed neque illud asserendum est oportere eos qui vere iustificati sunt absque ulla omnino dubitatione apud semetipsos statuere se esse iustificatos neminem que a peccatis absolvi ac iustificari nisi eum qui certo credat se absolutum et iustificatum esse atque hac sola fide absolutionem et iustificationem perfici quasi qui hoc non credit de dei promissis de que mortis et resurrectionis christi efficacia dubitet.

Nam sicut nemo pius de dei misericordia de christi merito de que sacramentorum virtute et efficacia dubitare debet: sic quilibet dum se ipsum suam que propriam infirmitatem et indispositionem respicit de sua gratia formidare et timere potest cum nullus scire valeat certitudine fidei cui non potest subesse falsum se gratiam dei esse consecutum.

 CHAPTER_10

CHAPTER X.
On the increase of Justification received.

HAVING, therefore, been thus justified, and made the friends and fellow-householders (domestics) of God, advancing from virtue to virtue, they are renewed, as the Apostle says, day by day; that is, by mortifying the members of their own flesh, and by presenting them as instruments of justice unto sanctification,

Sic ergo iustificati et amici dei ac domestici facti euntes de virtute in virtutem renovantur (ut apostolus inquit) de die in diem hoc est mortificando membra carnis suae et exhibendo ea arma iustitiae in sanctificationem

CHAPTER XI.
On keeping the Commandments, and on the necessity and possibility thereof.

But no one, how much soever justified, ought to think himself exempt from the observance of the commandments; no one ought to make use of that rash saying, one prohibited by the Fathers under an anathema,-that the observance of the commandments of God is impossible for one that is justified. For God commands not impossibilities, but, by commanding, both admonishes thee to do what thou are able, and to pray for what thou art not able (to do), and aids thee that thou mayest be able; whose commandments are not heavy; whose yoke is sweet and whose burthen light. For, whoso are the sons of God, love Christ; but they who love him, keep his commandments, as Himself testifies; which, assuredly, with the divine help, they can do. For, although, during this mortal life, men, how holy and just soever, at times fall into at least light and daily sins, which are also called venial, not therefore do they cease to be just. For that cry of the just, Forgive us our trespasses, is both humble and true. And for this cause, the just themselves ought to feel themselves the more obligated to walk in the way of justice, in that, being already freed from sins, but made servants of God, they are able, living soberly, justly, and godly, to proceed onwards through Jesus Christ, by whom they have had access unto this grace. For God forsakes not those who have been once justified by His grace, unless he be first forsaken by them. Wherefore, no one ought to flatter himself up with faith alone, fancying that by faith alone he is made an heir, and will obtain the inheritance, even though he suffer not with Christ, that so he may be also glori-fied with him. For even Christ Himself, as the Apostle saith, Whereas he was the son of God, learned obedience by the things which he suffered, and being consummated, he became, to all who obey him, the cause of eternal salvation. For which cause the same Apostle admonishes the justified, saying; Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. I therefore so run, not as at an uncertainty: I so fight, not as one beating the air, but I chastise my body, and bring it into subjection; lest perhaps, when I have preached to others, I myself should become a cast-away. So also the prince of the apostles, Peter; Labour the more that by good works you may make sure your calling and election. For doing those things, you shall not sin at any time. From which it is plain, that those are opposed to the orthodox doctrine of religion, who assert that the just man sins, venially at least, in every good work; or, which is yet more insupportable, that he merits eternal punishments; as also those who state, that the just sin in all their works, if, in those works, they, together with this aim principally that God may be gloried, have in view also the eternal reward, in order to excite their sloth, and to encourage themselves to run in the course: whereas it is written, I have inclined my heart to do all thy justifications for the reward: and, concerning Moses, the Apostle saith, that he looked unto the reward.

Nemo autem quantumvis iustificatus liberum se esse ab observatione mandatorum putare debet nemo temeraria illa et a patribus sub anathemate prohibita voce uti dei praecepta homini iustificato ad observandum esse impossibilia.

Nam deus impossibilia non iubet sed iubendo monet et facere quod possis et petere quod non possis et adiuvat ut possis; cuius mandata gravia non sunt cuius iugum suave est et onus leve.

Qui enim sunt filii dei christum diligunt; qui autem diligunt eum (ut ipsemet testatur) servant sermones eius quod utique cum divino auxilio praestare possunt.

Licet enim in hac mortali vita quantumvis sancti et iusti in levia saltem et quotidiana quae etiam venialia dicuntur peccata quandoque cadant non propterea desinunt esse iusti.

Nam iustorum illa vox est et humilis et verax: dimitte nobis debita nostra.

Quo fit ut iusti ipsi eo magis se obligatos ad ambulandum in via iustitiae sentire debeant quo liberati iam a peccato servi autem facti deo sobrie et iuste et pie viventes proficere possunt per christum Iesum per quem accessum habuerunt in gratiam istam.

Deus namque sua gratia semel iustificatos non deserit nisi ab eis prius deseratur.

Itaque nemo sibi in sola fide blandiri debet putans fide sola se haeredem esse constitutum haereditatem que consecuturum etiamsi christo non compatiatur ut et conglorificetur.

Nam et christus ipse (ut inquit apostolus) cum esset filius dei didicit ex his quae passus est oboedientiam et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae.

Propterea apostolus ipse monet iustificatos dicens: nescitis quod ii qui in stadio currunt omnes quidem currunt sed unus accipit bravium; sic currite ut comprehendatis.

Ego igitur sic curro non quasi in incertum sic pugno non quasi aerem verberans sed castigo corpus meum et in servitutem redigo ne forte cum aliis praedicaverim ipse reprobus efficiar.

Item princeps apostolorum Petrus: satagite ut per bona opera certam vestram vocationem et electionem faciatis; haec enim facientes non peccabitis aliquando.

Unde constat eos orthodoxae religionis doctrinae adversari qui dicunt iustum in omni bono opere saltem venialiter peccare aut (quod intolerabilius est) poenas aeternas mereri; atque etiam eos qui statuunt in omnibus operibus iustos peccare si in illis suam ipsorum socordiam excitando et sese ad currendum in stadio cohortando cum hoc ut in primis glorificetur deus mercedem quoque intuentur aeternam cum scriptum sit: inclinavi cor meum ad faciendas iustificationes tuas propter retributionem et de Moyse dicat apostolus quod aspiciebat in remuneratione.

CHAPTER XII.
That a rash presumptuousness in the matter of Predestination is to be avoided.

No one, moreover, so long as he is in this mortal life, ought so far to presume as regards the secret mystery of divine predestination, as to determine for certain that he is assuredly in  the number of the predestinate; as if it were true, that he that is justified, either cannot sin any more, or, if he do sin, that he ought to promise himself an assured repentance; for except by special revelation, it cannot be known whom God hath chosen unto Himself.

Nemo quoque quamdiu in hac mortalitate vivitur de arcano divinae praedestinationis mysterio usque adeo praesumere debet ut certo statuat se omnino esse in numero praedestinatorum quasi verum esset quod iustificatus aut amplius peccare non possit aut si peccaverit certam sibi resipiscentiam promittere debeat.

Nam nisi ex speciali revelatione sciri non potest quos deus sibi elegerit.

CHAPTER XIII.
On the gift of Perseverance.

So also as regards the gift of perseverance, of which it is written, He that shall persevere to the end, he shall be saved:-which gift cannot be derived from any other but Him, who is able to establish him who standeth that he stand perseveringly, and to restore him who falleth:-let no one herein promise himself any thing as certain with an absolute certainty; though all ought to place and repose a most firm hope in God's help. For God, unless men be themselves wanting to His grace, as he has begun the good work, so will he perfect it, working (in them) to will and to accomplish. Nevertheless, let those who think themselves to stand, take heed lest they fall, and, with fear and trembling work out their salvation, in labours, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity: for, knowing that they are born again unto a hope of glory, but not as yet unto glory, they ought to fear for the combat which yet remains with the flesh, with the world, with the devil, wherein they cannot be victorious, unless they be with God's grace, obedient to the Apostle, who says; We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live.

Similiter de perseverantiae munere de quo scriptum est: qui perseveraverit usque in finem hic salvus erit (quod quidem aliunde haberi non potest nisi ab eo qui potens est eum qui stat statuere ut perseveranter stet et eum qui cadit restituere) nemo sibi certi aliquid absoluta certitudine polliceatur tametsi in dei auxilio firmissimam spem collocare et reponere omnes debent.

Deus enim nisi ipsi illius gratiae defuerint sicut coepit opus bonum ita perficiet operans velle et perficere.

Verumtamen qui se existimant stare videant ne cadant et cum timore ac tremore salutem suam operentur in laboribus in vigiliis in eleemosynis in orationibus et oblationibus in ieiuniis et castitate.

Formidare enim debent scientes quod in spem gloriae et nondum in gloriam renati sunt de pugna quae superest cum carne cum mundo cum diabolo in qua victores esse non possunt nisi cum dei gratia apostolo obtemperent dicenti: debitores sumus non carni ut secundum carnem vivamus.

Si enim secundum carnem vixeritis moriemini.

Si autem spiritu facta carnis mortificaveritis vivetis.

CHAPTER 14. On the fallen, and their restoration.

CHAPTER 14.
On the fallen, and their restoration.

As regards those who, by sin, have fallen from the received grace of Justification, they may be again justified, when, God exciting them, through the sacrament of Penance they shall have attained to the recovery, by the merit of Christ, of the grace lost: for this manner of Justification is of the fallen the reparation: which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For, on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of Penance, when He said, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained.

Qui vero ab accepta iustificationis gratia per peccatum exciderunt rursus iustificari poterunt cum excitante deo per poenitentiae sacramentum merito christi amissam gratiam recuperare procuraverint.

Hic enim iustificationis modus est lapsi reparatio quam secundam post naufragium deperditae gratiae tabulam sancti patres apte nuncuparunt.

Etenim pro iis qui post baptismum in peccata labuntur christus Iesus sacramentum instituit poenitentiae cum dixit: accipite spiritum sanctum: quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt.

Whence it is to be taught, that the penitence of a Christian, after his fall, is very different from that at (his) baptism; and that therein are included [:]

Unde docendum est christiani hominis poenitentiam post lapsum multo aliam esse a baptismali ea que contineri

[1] not only a cessation from sins, and a detestation thereof, or, a contrite and humble heart,

non modo cessationem a peccatis et eorum detestationem aut cor contritum et humiliatum

[2] but also the sacramental confession of the said sins,

-at least in desire, and to be made in its season,-

and sacerdotal absolution;

verum etiam et eorumdem sacramentalem confessionem saltem in voto et suo tempore faciendam et sacerdotalem absolutionem

[3] and likewise satisfaction by fasts, alms, prayers, and the other pious exercises of a spiritual life;

item que satisfactionem per ieiunium eleemosynas orationes et alia pia spiritualis vitae exercitia

not indeed for the eternal punishment,-which is, together with the guilt, remitted, either by the sacrament, or by the desire of the sacrament,-but for the temporal punishment, which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to those who, ungrateful to the grace of God which they have received, have grieved the Holy Spirit, and have not feared to violate the temple of God.

non quidem pro poena aeterna quae vel sacramento vel sacramenti voto una cum culpa remittitur sed pro poena temporali quae (ut sacrae litterae docent) non tota semper ut in baptismo fit dimittitur illis qui gratiae dei quam acceperunt ingrati spiritum sanctum contristaverunt et templum dei violare non sunt veriti.

Concerning which penitence it is written; Be mindful whence thou art fallen; do penance, and do the first works. And again; The sorrow that is according to  God worketh penance steadfast unto salvation. And again; Do penance, and bring forth fruits worthy of penance.

De qua poenitentia scriptum est: memor esto unde excideris age poenitentiam et prima opera fac et iterum: quae secundum deum tristitia est poenitentiam in salutem stabilem operatur et rursus: poenitentiam agite et: facite fructus dignos poenitentiae.

CHAPTER 15.
That, by every mortal sin, grace is lost, but not faith.

In opposition also to the subtle wits of certain men, who, by pleasing speeches and good words, seduce the hearts of the innocent, it is to be maintained, that the received grace of Justification is lost, not only by infidelity whereby even faith itself is lost, but also by any other mortal sin whatever, though faith be not lost; thus defending the doctrine of the divine law, which excludes from the kingdom of God not only the unbelieving, but the faithful also (who are) fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners, and all others who commit deadly sins; from which, with the help of divine grace, they can refrain, and on account of which they are separated from the grace of Christ.

Adversus etiam hominum quorumdam callida ingenia qui per dulces sermones et benedictiones seducunt corda innocentium asserendum est non modo infidelitate per quam et ipsa fides amittitur sed etiam quocumque alio mortali peccato quamvis non amittatur fides acceptam iustificationis gratiam amitti: divinae legis doctrinam defendendo quae a regno dei non solum infideles excludit sed et fideles quoque fornicarios adulteros molles masculorum concubitores fures avaros ebriosos maledicos rapaces ceteros que omnes qui letalia committunt peccata a quibus cum divinae gratiae adiumento abstinere possunt et pro quibus a christi gratia separantur.

CHAPTER XVI.
On the fruit of Justification, that is, on the merit of good works, and on the nature of that merit.

Before men, therefore, who have been justified in this manner,-whether they have preserved uninterruptedly the grace received, or whether they have recovered it when lost,-are to be set the words of the Apostle: Abound in every good work, knowing that your labour is not in vain in the Lord; for God is not unjust, that he should forget your work, and the love which you have shown in his name; and, do not lose your confidence, which hath a great reward. And, for this cause, life eternal is to be proposed to those working well unto  the end, and hoping in God, both as a grace mercifully promised to the sons of God through Jesus Christ, and as a reward which is according to the promise of God Himself, to be faithfully rendered to their good works and merits. For this is that crown of justice which the Apostle declared was, after his fight and course, laid up for him, to be rendered to him by the just judge, and not only to him, but also to all that love his coming. For, whereas Jesus Christ Himself continually infuses his virtue into the said justified,-as the head into the members, and the vine into the branches,-and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God,-we must believe that nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its (due) time, if so be, however, that they depart in grace: seeing that Christ, our Saviour, saith: If any one shall drink of the water that I will give him, he shall not thirst for ever; but it shall become in him a fountain of water springing up unto life everlasting. Thus, neither is our own justice established as our own as from ourselves; nor is the justice of God ignored or repudiated: for that justice which is called ours, because that we are justified from its being inherent in us, that same is (the justice) of God, because that it is infused into us of God, through the merit of Christ. Neither is this to be omitted,-that although, in the sacred writings, so much is attributed to good works, that Christ promises, that even he that shall give a drink of cold water to one of his least ones, shall not lose his reward; and the Apostle testifies that, That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory; nevertheless God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all  men is so great, that He will have the things which are His own gifts be their merits. And forasmuch as in many things we all offend, each one ought to have before his eyes, as well the severity and judgment, as the mercy and goodness (of God); neither ought any one to judge himself, even though he be not conscious to himself of anything; because the whole life of man is to be examined and judged, not by the judgment of man, but of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise from God, who, as it is written, will render to every man according to his works. After this Catholic doctrine on Justification, which whoso receiveth not faithfully and firmly cannot be justified, it hath seemed good to the holy Synod to subjoin these canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun.

Hac igitur ratione iustificatis hominibus sive acceptam gratiam perpetuo conservaverint sive amissam recuperaverint proponenda sunt apostoli verba: abundate in omni opere bono scientes quod labor vester non est inanis in domino.

Non enim iniustus est deus ut obliviscatur operis vestri et dilectionis quam ostendistis in nomine ipsius et nolite amittere confidentiam vestram quae magnam habet remunerationem.

Atque ideo bene operantibus usque in finem et in deo sperantibus proponenda est vita aeterna et tamquam gratia filiis dei per christum Iesum misericorditer promissa et tamquam merces ex ipsius dei promissione bonis ipsorum operibus et meritis fideliter reddenda.

Haec est enim illa corona iustitiae quam post suum certamen et cursum repositam sibi esse aiebat apostolus a iusto iudice sibi reddendam non solum autem sibi sed et omnibus qui diligunt adventum eius.

Cum enim ille ipse christus Iesus tamquam caput in membra et tamquam vitis in palmites in ipsos iustificatos iugiter virtutem influat quae virtus bona eorum opera semper antecedit comitatur et subsequitur et sine qua nullo pacto deo grata et meritoria esse possent nihil ipsis iustificatis amplius deesse credendum est quominus plene illis quidem operibus quae in deo sunt facta divinae legi pro huius vitae statu satisfecisse et vitam aeternam suo etiam tempore (si tamen in gratia decesserint) consequendam vere promeruisse censeantur.

Cum christus salvator noster dicat: si quis biberit ex aqua quam ego dabo ei non sitiet in aeternum sed fiet in eo fons aquae salientis in vitam aeternam. Ita neque propria nostra iustitia tamquam ex nobis propria statuitur neque ignoratur aut repudiatur iustitia dei; quae enim iustitia nostra dicitur quia per eam nobis inhaerentem iustificamur illa eadem dei est quia a deo nobis infunditur per christi meritum.

Neque vero illud omittendum est quod licet bonis operibus in sacris litteris usque adeo tribuatur ut etiam qui uni ex minimis suis potum aquae frigidae dederit promittat christus eum non esse sua mercede cariturum et apostolus testetur id quod in praesenti est momentaneum et leve tribulationis nostrae supra modum in sublimitate aeternum gloriae pondus operari in nobis: absit tamen ut christianus homo in se ipso vel confidat vel glorietur et non in domino cuius tanta est erga omnes homines bonitas ut eorum velit esse merita quae sunt ipsius dona.

Et quia in multis offendimus omnes unusquisque sicut misericordiam et bonitatem ita severitatem et iudicium ante oculos habere debet neque se ipsum aliquis etiam si nihil sibi conscius fuerit iudicare quoniam omnis hominum vita non humano iudicio examinanda et iudicanda est sed dei qui illuminabit abscondita tenebrarum et manifestabit consilia cordium et tunc laus erit unicuique a deo qui ut scriptum est reddet unicuique secundum opera sua.

Post hanc catholicam de iustificatione doctrinam quam nisi quisque fideliter firmiter que receperit iustificari non poterit placuit sanctae synodo hos canones subiungere ut omnes sciant non solum quid tenere et sequi sed etiam quid vitare et fugere debeant.

ON JUSTIFICATION

CANON 1.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.

Si quis dixerit hominem suis operibus quae vel per humanae naturae vires vel per legis doctrinam fiant absque divina per christum Iesum gratia posse iustificari coram deo: a(nathema) s(it).

CANON 2.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

Si quis dixerit ad hoc solum divinam gratiam per christum Iesum dari ut facilius homo iuste vivere ac vitam aeternam promereri possit quasi per liberum arbitrium sine gratia utrumque sed aegre tamen et difficulter possit: a(nathema) s(it).

CANON 3.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

Si quis dixerit sine praeveniente spiritus sancti inspiratione atque eius adiutorio hominem credere sperare et diligere aut poenitere posse sicut oportet ut ei iustificationis gratia conferatur: a(nathema) s(it).

 CANON 4.-If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.

Si quis dixerit liberum hominis arbitrium a deo motum et excitatum nihil cooperari assentiendo deo excitanti atque vocanti quo ad obtinendam iustificationis gratiam se disponat ac praeparet neque posse dissentire si velit sed velut inanime quoddam nihil omnino agere mere que passive se habere: a(nathema) s(it).

CANON 5.-If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.

Si quis liberum hominis arbitrium post Adae peccatum amissum et extinctum esse dixerit aut rem esse de solo titulo immo titulum sine re figmentum denique a satana invectum in ecclesiam: a(nathema) s(it).

CANON 6.-If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.

Si quis dixerit non esse in potestate hominis vias suas malas facere sed mala opera ita ut bona deum operari non permissive solum sed etiam proprie et per se adeo ut sit proprium eius opus non minus proditio Iudae quam vocatio pauli: a(nathema) s(it).

CANON 7.-If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.

Si quis dixerit opera omnia quae ante iustificationem fiunt quacumque ratione facta sint vere esse peccata vel odium dei mereri aut quanto vehementius quis nititur se disponere ad gratiam tanto eum gravius peccare: a(nathema) s(it).

CANON 8.-If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.

Si quis dixerit gehennae metum per quem ad misericordiam dei de peccatis dolendo confugimus vel a peccando abstinemus peccatum esse aut peccatores peiores facere: a(nathema) s(it).

CANON 9.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

Si quis dixerit sola fide impium iustificari ita ut intelligat nihil aliud requiri quo ad iustificationis gratiam consequendam cooperetur et nulla ex parte necesse esse eum suae voluntatis motu praeparari atque disponi: a(nathema) s(it).

CANON 10.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

Si quis dixerit homines sine christi iustitia per quam nobis meruit iustificari aut per eam ipsam formaliter iustos esse: a(nathema) s(it).

 CANON 11.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

Si quis dixerit homines iustificari vel sola imputatione iustitiae christi vel sola peccatorum remissione exclusa gratia et charitate quae in cordibus eorum per spiritum sanctum diffundatur atque illis inhaereat aut etiam gratiam qua iustificamur esse tantum favorem dei: a(nathema) s(it).

CANON 12.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

Si quis dixerit fidem iustificantem nihil aliud esse quam fiduciam divinae misericordiae peccata remittentis propter christum vel eam fiduciam solam esse qua iustificamur: a(nathema) s(it).

CANON 13.-If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.

Si quis dixerit omni homini ad remissionem peccatorum assequendam necessarium esse ut credat certo et absque ulla haesitatione propriae infirmitatis et indispositionis peccata sibi esse remissa: a(nathema) s(it).

CANON 14.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.

Si quis dixerit hominem a peccatis absolvi ac iustificari ex eo quod se absolvi ac iustificari certo credat aut neminem vere esse iustificatum nisi qui credit se esse iustificatum et hac sola fide absolutionem et iustificationem perfici: a(nathema) s(it).

CANON 15.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

Si quis dixerit hominem renatum et iustificatum teneri ex fide ad credendum se certo esse in numero praedestinatorum: a(nathema) s(it).

CANON 16.-If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.

Si quis magnum illud usque in finem perseverantiae donum se certo habiturum absoluta et infallibili certitudine dixerit nisi hoc ex speciali revelatione didicerit: a(nathema) s(it).

CANON 17.-If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.

Si quis iustificationis gratiam non nisi praedestinatis ad vitam contingere dixerit reliquos vero omnes qui vocantur vocari quidem sed gratiam non accipere utpote divina potestate praedestinatos ad malum: a(nathema) s(it).

CANON 18.-If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.

Si quis dixerit dei praecepta homini etiam iustificato et sub gratia constituto esse ad observandum impossibilia: a(nathema) s(it).

 CANON 19.-If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.

Si quis dixerit nihil praeceptum esse in evangelio praeter fidem cetera esse indifferentia neque praecepta neque prohibita sed libera aut decem praecepta nihil pertinere ad christianos: a(nathema) s(it).

CANON 20.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.

Si quis hominem iustificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum dei et ecclesiae sed tantum ad credendum quasi vero evangelium sit nuda et absoluta promissio vitae aeternae sine conditione observationis mandatorum: a(nathema) s(it).

CANON 21.-If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.

Si quis dixerit christum Iesum a deo hominibus datum fuisse ut redemptorem cui fidant non etiam ut legislatorem cui obediant: a(nathema) s(it).

CANON 22.-If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.

Si quis dixerit iustificatum vel sine speciali auxilio dei in accepta iustitia perseverare posse vel cum eo non posse: a(nathema) s(it).

CANON 23.-lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.

Si quis hominem semel iustificatum dixerit amplius peccare non posse neque gratiam amittere atque ideo eum qui labitur et peccat numquam vere fuisse iustificatum aut contra posse in tota vita peccata omnia etiam venialia vitare nisi ex speciali dei privilegio quemadmodum de beata virgine tenet ecclesia: a(nathema) s(it).

CANON 24.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.

Si quis dixerit iustitiam acceptam non conservari atque etiam non augeri coram deo per bona opera sed opera ipsa fructus solummodo et signa esse iustificationis adeptae non etiam ipsius augendae causam: a(nathema) s(it).

CANON 25.-If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.

Si quis in quolibet bono opere iustum saltem venialiter peccare dixerit aut (quod intolerabilius est) mortaliter atque ideo poenas aeternas mereri tantum que ob id non damnari quia deus ea opera non imputet ad damnationem: a(nathema) s(it).

CANON 26.-If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well  doing and in keeping the divine commandments; let him be anathema.

Si quis dixerit iustos non debere pro bonis operibus quae in deo fuerint facta exspectare et sperare aeternam retributionem a deo per eius misericordiam et Iesu christi meritum si bene agendo et divina mandata custodiendo usque in finem perseveraverint: a(nathema) s(it).

CANON 27.-If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.

Si quis dixerit nullum esse mortale peccatum nisi infidelitatis aut nullo alio quantumvis gravi et enormi praeterquam infidelitatis peccato semel acceptam gratiam amitti: a(nathema) s(it).

CANON 28.-If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; let him be anathema.

Si quis dixerit amissa per peccatum gratia simul et fidem semper amitti aut fidem quae remanet non esse veram fidem licet non sit viva aut eum qui fidem sine charitate habet non esse christianum: a(nathema) s(it).

CANON 29.-If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.

Si quis dixerit eum qui post baptismum lapsus est non posse per dei gratiam resurgere; aut posse quidem sed sola fide amissam iustitiam recuperare sine sacramento poenitentiae prout sancta Romana et universalis ecclesia a christo domino et eius apostolis edocta hucusque professa est servavit et docuit: a(nathema) s(it).

CANON 30.-If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.

Si quis post acceptam iustificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum aeternae poenae deleri dixerit ut nullus remaneat reatus poenae temporalis exsolvendae vel in hoc saeculo vel in futuro in purgatorio antequam ad regna coelorum aditus patere possit: a(nathema) s(it).

CANON 31.-If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.

Si quis dixerit iustificatum peccare dum intuitu aeternae mercedis bene operatur: a(nathema) s(it).

CANON 32.-If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose  living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.

Si quis dixerit hominis iustificati bona opera ita esse dona dei ut non sint etiam bona ipsius iustificati merita aut ipsum iustificatum bonis operibus quae ab eo per dei gratiam et Iesu christi meritum (cuius vivum membrum est) fiunt non vere mereri augmentum gratiae vitam aeternam et ipsius vitae aeternae (si tamen in gratia decesserit) consecutionem atque etiam gloriae augmentum: a(nathema) s(it).

CANON 33.-If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

Si quis dixerit per hanc doctrinam catholicam de iustificatione a sancta synodo hoc praesenti decreto expressam aliqua ex parte gloriae dei vel meritis Iesu christi domini nostri derogari et non potius veritatem fidei nostrae dei denique ac christi Iesu gloriam illustrari: a(nathema) s(it).

THE LIFE of ANTONY