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CANON XXX. If any shall say, that after receiving the grace of justification, the sin of every sinner is so remitted, and the guilt of eternal punishment so blotted out, that there remains no guilt of temporal punishment to be discharged either in this world, or hereafter in purgatory, before that the entrance to the heavenly kingdom can be opened ; let him be accursed.
Canon XXX. Si quis, post acceptam justificationis gratiam, cuilibet peccatori pænitenti ita culpam remitti, et reatum æternæ pænæ deleri dixerit, ut nullus remaneat reatus pænæ temporalis, exsolvendæ vel in hoc sæculo, vel in futuro in purgatorio, antequam ad regna cælorum aditus patere possit; anathema sit.
Canon XXXI. If any shall say, that a justified person sins while he does good works, in the expectation of eternal reward ; let him be accursed.
Canon XXXI. Si quis dixerit, justificatum peccare, dum intuitu æternæ mercedis bene operatur; anathema sit.
Canon XXXII. If any shall say, that the good works of a justified person are in such wise the gifts of God, that they are not also the good deserts of the justified person
Canon XXXII. Si quis dixerit, hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita ; aut ipsum
himself; or that a justified person does not truly deserve an increase of grace and life eternal, and the attaining eternal life, provided he departs in a state of grace, and even an increase of glory, by the good works which are wrought by the grace of God, and the merits of Jesus Christ, of whom he is a living member; let him be accursed. justificatum bonis operibus, quæ ab eo per Dei gratiam, et Jesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratia decesserit, consecutionem, atque etiam gloriæ augmentum ; anathema sit.
CANON XXXIII. If any shall say, that this Catholic doctrine concerning justification, expressed by the holy Synod in the present decree, is in any respect derogatory to the glory of God and the merits of Jesus Christ our Lord ; and that it does not rather illustrate the truth of our faith, and the glory of God and Jesus Christ ; let him be accursed.
Canon XXXIII. Si quis dixerit, per hanc doctrinam Catholicam de justificatione, a sancta Synodo hoc præsenti decreto expressam, aliqua ex parte gloriæ Dei, vel meritis Jesu Christi Domini nostri derogari, et non potius veritatem fidei nostræ, Dei denique, ac Christi Jesu gloriam illustrari ; anathema sit.—Conc. xiv. 757—768.
SESSION VII., A.D. 1547.
OF THE SACRAMENTS IN GENERAL.
Canon I. If any shall say, that the sacraments of the new law were not all instituted by our Lord Jesus Christ, or that they are more or fewer than seven, to wit, Baptism, Confirmation, the Eucharist, Repentance, extreme Unction, Orders, and Matrimony, or that any of these seven is not truly and properly a sacrament; let him be accursed.
Canon I. Si quis dixerit, sacramenta novæ legis non fuisse omnia a Jesu Christo Domino nostro instituta ; aut esse plura, vel pauciora, quam septem, videlicet, Baptismum, Confirmationem, Eucharistiam, Pænitentiam, extremam Unctionem, Ordinem, et Matrimonium ; aut etiam aliquod horum septem non esse vere et proprie Sacramentum; anathema sit.
CANON II. If any shall say, that the sacraments of the new law do not differ from those of the old, except as they are other ceremonies, and other outward rites; let him be accursed.
Canon II. Si quis dixerit, ea ipsa novæ legis Sacramenta a Sacramentis antiquæ legis non differre, nisi quia cæremoniæ sunt aliæ, et alii ritus externi; anathema sit.
CANON III. If any shall say, that these seven sacraments are so equal among themselves, that in no respect is one more honourable than another; let him be accursed.
Canon III. Si quis dixerit, hæc septem sacramenta ita esse inter se paria, ut nulla ratione aliud sit alio dignius; anathema sit.
Canon IV. If any shall say, that the sacraments of the new law are not necessary to salvation, but superfluous; and that without them, or the desire of them, a man, by faith alone, can obtain from God the grace of justification, although all are not necessary to every one ; let him be accursed.
Canon IV. Si quis dixerit, sacramenta novæ legis non esse ad salutem necessaria, sed superflua ; et sine eis, aut eorum voto, per solam fidem homines a Deo gratiam justificationis adipisci, licet omnia singulis necessaria non sint; anathema sit.
CANON V. If any shall say, that these sacraments were instituted only for the support of faith ; let him be accursed.
Canon V. Si quis dixerit, hæc sacramenta propter solam fidem nutriendam instituta fuisse ; anathema sit.
Canon VI. If any shall say, that the sacraments of the new law do not contain the grace of which they are the signs; or that they do not confer grace to those who offer no obstacle, as if they were only outward signs of grace or righteousness, already received by faith, and certain badges of the Christian profession, by which the believers are distinguished from the infidels; let him be accursed.
Canon VI. Si quis dixerit, sacramenta novæ legis non continere gratiam, quam significant; aut gratiam ipsam non ponentibus obicem non conferre; quasi signa tantum externa sint acceptæ per fidem gratiæ, vel justitiæ, et notæ quædam Christianæ professionis, quibus apud homines discernuntur fideles ab infidelibus ; anathema sit.
CANON VII. If any shall say, that by these sacraments grace is not given as far as God is concerned, at all times, and to all persons, although they rightly receive them, but only at some times, and to some persons ; let him be accursed.
Canon VII. Si quis dixerit, non dari gratiam per hujusmodi sacramenta semper, et omnibus, quantum est ex parte Dei, etiam si rite ea suscipiant, sed aliquando, et aliquibus ; anathema sit.