precedes, accompanies and follows their good works, and without it they cannot by any means be pleasing to God, nor have any merit in them. We must not believe that anything is wanting to those who are justified, but that they may be counted amply to satisfy the divine law, according to this state of life, by those works which are wrought in God, and truly to merit the obtaining eternal life in its season, if so be that they depart this life in grace. For Christ our Saviour says, "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." Thus neither do we establish our own righteousness, as though it were our own, nor do we put out of sight or reject the righteousness of God; for that is said to be our righteousness; because we are justified by it abiding in us, and the same is the righteousness of God, as

virtutem influat; quæ virtus bona eorum opera semper antecedit, comitatur, et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent. Nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quæ in Deo sunt facta, divinæ legi pro hujus vitæ statu satisfecisse, et vitam æternam, 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 æternum; sed fiet in eo fons aquæ salientis in vitam æternam." Ita neque propria nostra justitia, tanquam ex nobis, propria statuitur, neque ignoratur aut repudiatur justitia Dei; quæ enim justitia nostra dicitur, quia per eam nobis in

it is infused into us by God, through the merits of Christ. Nor must we forget, that, although in the sacred volume so much is ever ascribed to good works that Christ should promise that, "Whoso giveth to one of these little ones a cup of cold water, he shall in no wise lose his reward;" and the Apostle testifies that "our light affliction which is but for a moment, worketh for us a far more eternal and exceeding weight of glory;" still God forbid that a Christian man should trust or glory in himself, and not rather in the Lord; whose goodness towards all men is such that He willeth that the things which are His gifts, the same should be their merits. And because "in many things we offend all," every one of us ought to place before his eyes not only mercy and goodness, but also severity and judgment. Nor should any man judge himself, even though he be not conscious of any evil; because the life of every

hærentem justificamur, 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 aquæ frigidæ dederit," promittat Christus, "eum non esse sua mercede cariturum;" et Apostolus testetur, id "quod in præsenti est momentaneum, et leve tribulationis nostræ, supra modum in sublimitate æternum gloriæ pondus operari in nobis ;" absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino ; cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quæ sunt ipsius dona. Et quia "in multis offendimus omnes," unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium, ante oculos habere debet. Neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare: quoniam

man is to be examined and judged not by the judgment of men, but of "the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the heart, and then shall every man have praise of God," who, as it is written, "will render to every man according to his works.”

To this Catholic doctrine of justification, which except a man receive firmly and faithfully, he cannot be justified, it has seemed good to the holy Synod to subjoin these canons; that all men may know not only what they ought to hold and follow, but also what they should shun and avoid.

omnis hominum vita non humano judicio examinanda et judicanda 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 justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctæ Synodo hos canones subjungere; ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant.

OF JUSTIFICATION.

CANON I.

If any shall say, that a man can be justified before God by his own works, which he can do by the power of human nature, or by the teaching of the law, without divine grace through Jesus Christ; let him be accursed.

Canon I.

Si quis dixerit, hominem suis operibus, quæ vel per humanæ naturæ vires, vel per legis doctrinam fiant, absque divina per Jesum Christum gratia posse justificari coram Deo; anathema sit.

CANON II.

If any shall say, that divine grace through Jesus Christ, is given for this intent only, namely, that a man may more easily live righteously and deserve eternal life; as though he could do either without grace, by his own free will, though hardly and with difficulty; let him be accursed.

Canon II.

Si quis dixerit, ad hoc solum divinam gratiam per Christum Jesum dari, ut facilius homo juste vivere, ac vitam æternam promereri possit; quasi per liberum arbitrium sine gratia utrumque, sed ægre tamen, et difficulter possit; anathema sit.

CANON III.

If any shall say, that it is possible for a man to believe, to hope, to love, and to repent as he ought to do, so as to receive the grace of justification, without the preventing inspiration and assistance of the Holy Spirit; let him be accursed.

Canon III.

Si quis dixerit, sine præveniente Spiritus Sancti inspiratione, atque ejus adjutorio, hominem credere, sperare, diligere, aut pœnitere posse, sicut oportet, ut ei justificationis gratia conferatur; anathema sit.

CANON IV.

If any shall say, that the free will of man, when moved and excited by God, does not co-operate by consenting to God, who excites and calls it, so that he should dispose and prepare himself to the obtaining the grace of justification; and that he cannot dissent, if he pleases; but, like some inanimate thing, does nothing and is merely passive; let him be accursed.

Canon IV.

Si quis dixerit, liberum hominis arbitrium a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti, atque vocanti, quo ad obtinendam justificationis gratiam se disponat ac præparet; neque posse dissentire, si velit; sed veluti inanime quoddam nihil omnino agere, mereque passive se habere; anathema sit.