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.

CANON V.

If any shall say, that after the sin of Adam, the free will of man was lost and extinguished; or, that it is a thing of a mere name, nay, rather a name without a substance, a mere fiction, brought in by Satan into the Church; let him be accursed.

Canon V.

Si quis liberum hominis arbitrium post Adæ peccatum amissum, et extinctum esse dixerit; aut rem esse de solo titulo, immo titulum sine re, figmentum denique, a Satana invectum in Ecclesiam; anathema sit.

CANON VI.

If any shall say, that it is not in the power of man to make his ways evil, but that bad works no less than good come from God, not by permission only, but actually, and from Himself, so that the treachery of Judas was no less His immediate work, than the calling of Paul; let him be accursed.

Canon VI.

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 ejus proprium opus non minus proditio Judæ quam vocatio Pauli; anathema sit.

CANON VII.

If any shall say, that all works done before justification, in whatever manner they may have been done, are truly sins, and deserve the wrath of God;

or that the more earnestly a man strives to dispose himself for grace, the more grievously he sins; let him be accursed.

Canon VII.

Si quis dixerit, opera omnia, quæ ante justificationem 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; anathema sit.

CANON VIII.

If any shall say, that the fear of Hell, through which we flee to the mercy of God, lamenting our sins; or by which we abstain from sin, is sinful, and makes sinners worse than before; let him be accursed.

Canon VIII.

Si quis dixerit, Gehennæ metum, per quem ad misericordiam Dei de peccatis dolendo confugimus, vel a peccando abstinemus, peccatum esse, aut peccatores pejores facere; anathema sit.

CANON IX.

If any shall say, that a wicked man is justified by faith alone, so as to understand that nothing else is required which may co-operate to the obtaining the grace of justification; and that it is by no means necessary that he should be prepared and disposed by the motion of his own will; let him be accursed.

Canon IX.

Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suæ voluntatis motu præparari atque disponi; anathema sit.