tiæ adiumento abstinere possunt, help of divine grace, they can reet pro quibus a Christi gratia frain, and on account of which they separantur. are separated from the grace of Christ. CAPUT XVI. De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ra tione. 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 .2 Hac igitur ratione justificatis hominibus, sive acceptam gra- been justified in this manner,tiam perpetuo conservaverint, whether they have preserved uninsive amissam recuperaverint, pro- terruptedly the grace received, or ponenda sunt apostoli verba: whether they have recovered it Abundate in omni opere bono, when lost,-are to be set the words scientes, quod labor vester non of the Apostle: Abound in every est inanis in Domino; non enim good work, knowing that your lainjustus est Deus, ut oblivisca- bor is not in vain in the Lord;1 tur operis vestri et dilectionis, for God is not unjust, that he quam ostendistis in nomine ip- should forget your work, and the sius; et: Nolite amittere confi- love which you have shown in his dentiam vestram, quæ magnam name; and, do not lose your conhabet remunerationem. Atque fidence, which hath a great reward.3 ideo bene operantibus usque in And, for this cause, life eternal is finem, et in Deo sperantibus pro- to be proposed to those working ponenda est vita æterna, et tan- well unto the end, and hoping in quam gratia filiis Dei per Chris- God, both as a grace mercifully tum Iesum misericorditer pro- promised to the sons of God through missa, et tanquam merces ex ip- Jesus Christ, and as a reward which sius Dei promissione bonis ipso- is according to the promise of God rum operibus et meritis fideliter himself, to be faithfully rendered reddenda. Hæc est enim illa to their good works and merits. corona justitiæ, quam post suum For this is that crown of justice certamen et cursum repositam which the Apostle declared was, sibi esse aiebat apostolus, a justo after his fight and course, laid up 11 Cor. xv. 58. 2 * Heb. vi. 10. 3 Heb. x. 35. + Matt. x. 22. judice sibi reddendam; non so- for him, to be rendered to him by lum autem sibi, sed et omnibus, the just Judge, and not only to him, qui diligunt adventum ejus: cum but also to all that love his coming.' enim ille ipse Christus Iesus, For, whereas Jesus Christ himself tanquam caput in membra et continually infuses his virtue into tanquam vitis in palmites, in the said justified, as the head into ipsos justificatos jugiter virtu- the members, and the vine into the tem influat, quæ virtus bona branches, and this virtue always eorum opera semper antecedit precedes and accompanies and folet comitatur et subsequitur, et lows their good works, which withsine qua nullo pacto Deo grata, out it could not in any wise be et meritoria esse possent: nihil pleasing and meritorious before ipsis justificatis amplius deesse God,-we must believe that nothcredendum est, quo minus plene ing further is wanting to the justiillis quidem operibus, quæ in fied, to prevent their being accountDeo sunt facta, divinæ legi pro ed to have, by those very works hujus vitæ statu satisfecisse, et which have been done in God, fully vitam æternam suo etiam tem- satisfied the divine law according to pore (si tamen in gratia deces- the state of this life, and to have truserint), consequendam, vere pro- ly merited eternal life, to be obtainmeruisse censeantur, cum Chris- ed also in its (due) time, if so be, howtus, Salvator noster, dicat: Si ever, that they depart in grace: seequis biberit ex aqua, quam ego dabo ei, non sitiet in æternum, sed fiet in eo fons aquæ salientis in vitam æternam. ing that Christ, our Saviour, saith: If any one shall drink of the water that I will give him, he shall not thirst forever; 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 our Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignora- selves; nor is the justice of God igtur aut repudiatur justitia Dei; nored or repudiated: for that justice que enim justitia nostra dici- which is called ours, because that we tur, quia per eam nobis inha- are justified from its being inherent rentem justificamur, illa eadem in us, that same is (the justice) of 1 2 Tim. iv. 8. 2 John iv. 13, 14. 3 Rom. x. 3. nal 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 Dei est, quia a Deo nobis in- | God, because that it is infused into funditur per Christi meritum. us of God, through the merit of Neque vero illud omittendum Christ. Neither is this to be omitest, quod licet bonis operibus ted, that although, in the sacred in sacris litteris usque adeo tri- writings, so much is attributed to buatur, ut etiam qui uni ex good works, that Christ promises, minimis suis potum aquæ fri- that even he that shall give a drink gidæ dederit, promittat Christus of cold water to one of his least ones, eum non esse sua mercede cari- shall not lose his reward;' and the turum, et apostolus testetur, id Apostle testifies that, That which is quod in præsenti est momenta- at present momentary and light of neum et leve tribulationis nos- our tribulation, worketh for us træ, supra modum in sublimi- above measure exceedingly an etertate 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 relit esse merita, quæ sunt ipsius gifts be their merits. And forasmuch dona. Et quia in multis offen- as in many things we all offend,3 dimus omnes, unusquisque, sicut each one ought to have before his misericordiam et bonitatem, ita eyes, as well the severity and judg severitatem et judicium ante ment, as the mercy and goodness oculos habere debet, neque se ip- (of God); neither ought any one to sum aliquis, etiam si nihil sibi judge himself, even though he be conscius fuerit, judicare; quo- not conscious to himself of any niam omnis hominum vita non thing; because the whole life of humano judicio examinanda et man is to be examined and judged, judicanda est, sed Dei, qui il not by the judgment of man, but luminabit abscondita tenebra- of God, who will bring to light the rum, et manifestabit consilia hidden things of darkness, and will cordium: et tunc laus erit uni- make manifest the counsels of the cuique a Deo, qui, ut scrip- hearts, and then shall every man 'Matt. x. 42. 3 James iii. 2. 1 Cor. iv. 3, 4. tum est, reddet unicuique opera | have praise from God, who, as it sua. is written, will render to every man according to his works.2 Post hanc catholicam de justi- After this Catholic doctrine on ficatione doctrinam, quam nisi Justification, which whoso receiveth quisque fideliter firmiterque re- not faithfully and firmly can not be ceperit, justificari non poterit, justified, it hath seemed good to placuit sanctæ synodo hos canones the holy Synod to subjoin these subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. DE JUSTIFICATIONE. canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun. ON JUSTIFICATION. CANON I.-If any one saith, that CANON I-Si quis dixerit, hominem suis operibus, quæ vel man may be justified before God per humanæ naturæ vires, vel by his own works, whether done per legis doctrinam fiant, absque through the teaching of human nadivina per Iesum Christum gra- ture, or that of the law, without the tia posse justificari coram Deo: grace of God through Jesus Christ: let him be anathema. anathema sit. CANON II.-Si quis dixerit, ad CANON II.-If any one saith, that hoc solum divinam gratiam per the grace of God, through Jesus Christum Iesum dari, ut faci- Christ, is given only for this, that lius homo juste vivere, ac vi- man may be able more easily to live tam æternam promereri possit; justly, and to merit eternal life, as quasi per liberum arbitrium if, by free-will without grace, he sine gratia utrumque, sed ægre were able to do both, though hardly tamen et difficulter possit: anath- indeed and with difficulty: let him ema sit. be anathema. CANON III.-Si quis dixerit, CANON III-If any one saith, sine præveniente Spiritus Sancti that without the prevenient inspirainspiratione atque ejus adjuto- tion of the Holy Ghost, and withrio hominem credere, sperare, di- out his help, man can believe, ligere, aut pœnitere posse, sicut hope, love, or be penitent as he 11 Cor. iv. 5. Matt. xvi. 27. oportet, ut ei justificationis gra- ought, so that the grace of Justitia conferatur: anathema sit. fication may be bestowed upon him: let him be anathema. CANON IV.-Si quis dixerit, li- CANON IV. If any one saith, berum hominis arbitrium a Deo that man's free-will moved and exmotum et excitatum nihil coope- cited by God, by assenting to God rari assentiendo Deo excitanti exciting and calling, nowise coatque vocanti, quo ad obtinendam coperates towards disposing and justificationis gratiam se dispo- preparing itself for obtaining the nat ac præparet; neque posse dis- grace of Justification; that it can sentire, si velit, sed veluti ina- not refuse its consent, if it would, nime quoddam nihil omnino but that, as something inanimate, agere, mereque passive se habere: it does nothing whatever and is anathema sit. merely passive: let him be anath ema. CANON V.-If any one saith, that, since Adam's sin, the free-will of man is lost and extinguished; or, CANON V.-Si quis liberum hominis arbitrium post Adæ peccatum amissum et extinctum esse dixerit, aut rem esse de solo titu- that it is a thing with only a name, lo, imo titulum sine re, figmentum denique a Satana invectum in ecclesiam: anathema sit. yea a name without a reality, a figment, in fine, introduced into the Church by Satan: let him be anath ema. CANON VI. Si quis dixerit, CANON VI.-If any one saith, non esse in potestate hominis, that it is not in man's power to vias suas malas facere, sed mala make his ways evil, but that the opera ita, ut bona, Deum operari, works that are evil God worketh non permissive solum, sed etiam as well as those that are good, not proprie et per se, adeo ut sit permissively only, but properly, and proprium ejus opus non minus of himself, in such wise that the proditio Iudæ, quam vocatio treason of Judas is no less his own Pauli: anathema sit. proper work than the vocation of Paul: let him be anathema. CANON VII-If any one saith, that all works done before Justiti cation, in whatsoever way they be |