I. Canones Et Decreta Dogmatica Concilii Tridentini (part 1 of 2)

THE CANONS AND DOGMATIC DECREES OF THE COUNCIL OF TRENT.

A.D. 1563.

[The Latin text after the editions of Le Plat, Richter, Streitwolf and Klener, and Smets, compared. It is also incorporated in Theiner's Acta genuina SS. oecum. Concilii Tridentini, 1874, 2 Tom. The English translation by the Rev. J. Waterworth (R. C.): The Canons and Decrees of the Sacred and OEcumenical Council of Trent, London, 1848. The Scripture quotations are conformed to the Vulgate, and are printed in italics. The decrees of the Council on the reformation of discipline are foreign to this collection, and have been omitted also in Denzinger's Enchiridion. On the Council of Trent, see Vol. I. § 24, pp. 90-96.]

Sessio Tertia, Third Session, celebrata die IV. Februarii 1546. held February 4, 1546. DECRETUM DE SYMBOLO FIDEI. DECREE TOUCHING THE SYMBOL OF FAITH. In nomine sanctæ et individuæ Trinitatis, Patris, et Filii, et Spiritus sancti. In the name of the Holy and Undivided Trinity, Father, and Son, and Holy Ghost. Hæc sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu sancto legitime congregata, in ea præsidentibus eisdem tribus apostolicæ sedis legatis, magnitudinem rerum tractandarum considerans, præsertim earum, quæ duobus illis capitibus, de extirpandis hæresibus, et moribus reformandis, continentur, quorum causa præcipue est congregata; agnoscens autem cum apostolo, non esse sibi colluctationem adversus carnem et sanguimem, sed adversus spirituales neguitias in coelestibus, cum eodem omnes et singulos in primis This sacred and holy, oecumenical, and general Synod of Trent,—lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein,—considering the magnitude of the matters to be treated of, especially of those comprised under the two heads, of the extirpating of heresies, and the reforming of manners, for the sake of which chiefly it is assembled, and recognizing with the apostles, that its wrestling is not against flesh and blood, but against the spirits of wickedness in the high places,⁸² exhorts, with the same apostle, all and each, above all

hortatur, ut confortentur in Domino, et in potential, virtutis eius, in omnibus sumentes scutum fidei, in quo possint omnia tela nequissimi ignea extinguere, atque galeam spei salutis accipiant cum gladio spiritus quod est verbum Dei. Itaque, ut hæc pia eius sollicitudo principium et progressum suum per Dei gratiam habeat, ante omnia statuit et decernit præmittendam esse confessionem fidei, patrum exempla in hoc secuta, qui sacratioribus conciliis hoc scutum contra omnes hæreses in principio suarum actionum apponere consuevere: quo solo aliquando et infideles ad fidem traxerunt, hæreticos expugnarunt, et fideles confirmarunt. Quare symbolum fidei, quo sancta romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt, totidem verbis, quibus in omnibus ecclesiis legitur, experimendum esse censuit; quod quidem eiusmodi est: things, to be strengthened in the Lord, and in the might of his power, in all things taking the shield of faith, wherewith they may be able to extinguish all the fiery darts of the most wicked one, and to take the helmet of salvation, with the sword of the Spirit, which is the word of God?⁸³ Wherefore, that this its pious solicitude may begin and proceed by the grace of God, it ordains and decrees that, before all other things, a confession of faith is to be set forth; following herein the examples of the Fathers, who have been wont, in the most sacred councils, at the beginning of the Actions thereof, to oppose this shield against heresies; and with this alone, at times, have they drawn the unbelieving to the faith, overthrown heretics, and confirmed the faithful. For which cause, this Council has thought good, that the Symbol of faith which the holy Roman Church makes use of,—as being that principle wherein all who profess the faith of Christ necessarily agree, and that firm and alone foundation against which the gates of hell shall never prevail?⁸⁴—be expressed in the very same words in which it is read in all the churches. Which Symbol is as follows:

Credo in unum Deum Patrem omnipotentem, factorem coeli et terra, visibilium omnium et invisibilium; et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia sæcula; Deum de Deo, lumen de lumine, Deum verum de Deo vero; genitum, non factum, consubstantialem Patri, per quem omnia facta sunt: qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatas est de Spiritu Sancto ex Maria virgine, et homo factus est: crucifixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est: et resurrexit tertia die secundum Scripturas, et ascendit in coelum, sedet ad dexteram Patris, et iterum venturus est cum gloria iudicare vivos et mortuos; cuius regni non erit finis: et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per prophetas: et unam sanctam catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum: et expecto resurrectionem mortuorum et vitam venturi sæculi. Amen. I believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, and born of the Father before all ages; God of God, light of light, true God of true God; begotten, not made, consubstantial with the Father, by whom all things were made: who for us men, and for our salvation, came down from the heavens, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man: crucified also for us under Pontius Pilate, he suffered and was buried; and he rose again on the third day, according to the Scriptures; and he ascended into heaven, sitteth at the right hand of the Father; and again he will come with glory to judge the living and the dead; of whose kingdom there shall be no end: and in the Holy Ghost, the Lord, and the giver of life, who proceedeth from the Father and the Son; who with the Father and the Son together is adored and glorified; who spoke by the prophets: and one holy Catholic and Apostolic Church. I confess one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

Sessio Quarta, Fourth Session, celebrata die VIII. Aprilis, 1546. held April 8, 1546. DECRETUM DE CONONICIS SCRIPTURIS. DECREE CONCERNING THE CANONICAL SCRIPTURES. Sacrosancta, oecumenica, et generalis tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, hoc sibi perpetuo ante oculos proponens, ut, sublatis erroribus, puritas ipsa evangelii in ecclesia conservetur; quod promissum The sacred and holy, oecumenical, and general Synod of Trent,—lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein,—keeping this always in view, that, errors being removed, the purity itself of the Gospel be preserved in the Church; which (Gospel), before

ante per prophetas in Scripturis sanctis, Dominus noster Iesus Christus, Dei Filius, proprio ore primum promulgavit, deinde per suos apostolos, tanquam fontem omnis et salutaris veritatis et morum disciplinæ, omni creaturæ prædicari iussit; perspiciensque hanc veritatem et disciplinam contineri in libris scriptis et sine scripto traditionibus, quæ ab ipsius Christi ore ab apostolis acceptæ, aut ab ipsis apostolis, Spiritu Sancto dictante, quasi per manus traditæ, ad nos usque pervenerunt: orthodoxorum patrum exempla secuta, omnes libros tam Veteris quam Novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel oretenus a Christo vel a Spiritu Sancto dictatas, et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. promised through the prophets in the holy Scriptures, our Lord Jesus Christ, the Son of God, first promulgated with His own mouth, and then commanded to be preached by His Apostles to every creature, as the fountain of all, both saving truth, and moral discipline; and seeing clearly that this truth and discipline are contained in the written books, and the unwritten traditions which, received by the Apostles from the mouth of Christ himself, or from the Apostles themselves, the Holy Ghost dictating, have come down even unto us, transmitted as it were from hand to hand: [the Synod] following the examples of the orthodox Fathers, receives and venerates with an equal affection of piety and reverence, all the books both of the Old and of the New Testament—seeing that one God is the author of both—as also the said traditions, as well those appertaining to faith as to morals, as having been dictated, either by Christ's own word of mouth, or by the Holy Ghost, and preserved in the Catholic Church by a continuous succession. Sacrorum vero librorum indicem huic decreto adscribendum censuit, ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa synodo suscipiuntur. Sunt vero And it has thought it meet that a list of the sacred books be inserted in this decree, lest a doubt may arise in any one's mind, which are the books that are received by this

infrascripti. Testamenti veteris, quinque Moysis, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronomium; Iosuæ, Iudicum, Ruth, quatuor Regum, duo Paralipomenon, Esdræ primus et secundus, qui dicitur Nehemias, Tobias, Iudith, Esther, Iob, Psalterium davidicum centum quinquaginta psalmorum, Parabolæ, Ecclesiastes, Canticum canticorum, Sapientia, Ecclesiasticus, Isaias, Ieremias cum Baruch, Ezechiel, Daniel, duodecim prophetæ minores, id est: Osea, Ioel, Amos, Abdias, Ionas, Michæas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias, duo Machabæorum, primus et secundus. Testamenti novi: quatuor evangelia, secundum Mathæum, Marcum, Lucam, et Ioannem; actus apostolorum a Luca evangelista conscripti; quatuordecim epistolæ Pauli apostoli, ad Romanos, duæ ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duæ ad Thessalonicenses, duæ ad Timotheum, ad Titum, ad Philemonem, ad Hebræos; Petri apostoli duæ, Ioannis apostoli tres, Iacobi apostoli una, Iudæ apostoli una, et apocalypsis Ioannis apostoli. Synod. They are as set down here below: of the Old Testament: the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, four books of Kings, two of Paralipomenon, the first book of Esdras, and the second which is entitled Nehemias; Tobias, Judith, Esther, Job, the Davidical Psalter, consisting of a hundred and fifty psalms; the Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch; Ezechiel, Daniel; the twelve minor prophets, to wit, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias; two books of the Machabees, the first and the second. Of the New Testament: the four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles written by Luke the Evangelist; fourteen epistles of Paul the apostle, (one) to the Romans, two to the Corinthians, (one) to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, (one) to Titus, to Philemon, to the Hebrews; two of Peter the apostle, three of John the apostle, one of the apostle James, one of Jude the apostle, and the Apocalypse of John the apostle.

Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri Vulgata Latina editione habentur, pro sacris, et canonicis non susceperit, et traditiones prædictas sciens et prudens contempserit, anathema sit. Omnes itaque intelligant, quo ordine et via ipsa synodus, post jactum fidei confessionis fundamentum, sit progressura, et quibus potissimum testimoniis ac præsidiis in confirmandis dogmatibus et instaurandis in ecclesia moribus sit usura. But if any one receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition; and knowingly and deliberately contemn the traditions aforesaid; let him be anathema. Let all, therefore, understand, in what order, and in what manner, the said Synod, after having laid the foundation of the Confession of faith, will proceed, and what testimonies and authorities it will mainly use in confirming dogmas, and in restoring morals in the Church. DECRETUM DE EDITIONE, ET USU SACRORUM LIBRORUM. DECREE CONCERNING THE EDITION, AND THE USE, OF THE SACRED BOOKS. Insuper eadem sacrosancta synodus considerans, non parum utilitatis accedere posse ecclesiæ Dei, si ex omnibus Latinis editionibus, quæ circumferuntur, sacrorum librorum, quænam pro authentica habenda sit, innotescat; statuit et declarat, ut hæc ipsa vetus et vulgata editio, quæ longo tot sæculorum usu in ipsa ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus et expositionibus pro authentica habeatur; et ut nemo illam rejicere quovis prætextu audeat vel præsumat. Moreover, the same sacred and holy Synod,—considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic,—ordains and declares, that the said old and vulgate edition, which, by the lengthened usage of so many ages, has been approved of in the Church, be, in public lectures, disputations, sermons, and expositions, held as authentic; and that no one is to dare, or presume to reject it under any pretext whatever.

Præterea, ad coercenda petulantia ingenia, decernit, ut nemo, suæ prudentiæ innixus, in rebus fidei, et morum ad ædificationem doctrinæ christianæ pertinentium, sacram scripturam ad suos sensus contorquens, contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est judicare de vero sensu, et interpretatione scripturarum sanctarum, aut etiam contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendæ forent. Qui contravenerint, per ordinarios declarentur, et poenis a jure statutis puniantur. Furthermore, in order to restrain petulant spirits, it decrees, that no one, relying on his own skill, shall,—in matters of faith, and of morals pertaining to the edification of Christian doctrine,—wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church,—whose it is to judge of the true sense and intrepretation of the holy Scriptures,—hath held and doth hold; or even contrary to the unanimous consent of the Fathers; even though such interpretations were never [intended] to be at any time published. Contraveners shall be made known by their Ordinaries, and be punished with the penalties by law established.

Sessio Quinta, Fifth Session, celebrata die XVII. Junii, 1546. held June 17, 1546. DECRETUM DE PECCATO ORIGINALI. DECREE CONCERNING ORIGINAL SIN. Ut fides nostra catholica, sine qua impossibile est placere Deo, purgatis erroribus, in sua sinceritate integra et illibata permaneat; et ne populus christianus omni vento doctrinæ circumferatur; cum serpens ille antiquus, humani generis perpetuus hostis, That our Catholic faith, without which it is impossible to please God,⁸⁵ may, errors being purged away, continue in its own perfect and spotless integrity, and that the Christian people may not be carried about with every wind of doctrine;⁸⁶ whereas that old serpent, the perpetual

inter plurima mala, quibus ecclesia Dei his nostris temporibus perturbatur, etiam de peccato originali ejusque remedio non solum nova, sed vetera etiam dissidia excitaverit: sacrosancta oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem tribus apostolicæ sedis legatis, jam ad revocandos errantes et nutantes confirmandos accedere volens, sacrarum scripturarum et sanctorum patrum ac probatissimorum conciliorum testimonia et ipsius ecclesiæ judicium et consensum secuta, hæc de ipso peccato originali statuit, fatetur ac declarat. enemy of mankind, amongst the very many evils with which the Church of God is in these our times troubled, has also stirred up not only new, but even old, dissensions touching original sin, and the remedy thereof; the sacred and holy, oecumenical and general Synod of Trent,—lawfully assembled in the Holy Ghost, the three same legates of the Apostolic See presiding therein,—wishing now to come to the reclaiming of the erring, and the confirming of the wavering,—following the testimonies of the sacred Scriptures, of the holy Fathers, of the most approved councils, and the judgment and consent of the Church itself, ordains, confesses, and declares these things touching the said original sin: 1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et justitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam prævaricationis hujusmodi iram et indignationem Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub ejus potestate, qui mortis deinde habuit imperium, hoc est, diaboli, totumque Adam, per illam 1. If any one does not confess that the first man, Adam, when he had transgressed the commandment of God in Paradise, immediately lost the holiness and justice wherein he had been constituted; and that he incurred, through the offense of that prevarication, the wrath and indignation of God, and consequently death, with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil,⁸⁷

prævaricationis offensam, secundum corpus et animam in deterius commutatum fuisse; anathema sit. and that the entire Adam, through that offense of prevarication was changed, in body and soul, for the worse; let him be anathema. 2. Si quis Adæ prævaricationem sibi soli, et non eius propagini asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiæ peccatum, mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animæ; anathema sit: cum contradicat apostolo dicenti: Per unum hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. 2. If any one asserts, that the prevarication of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also; or that he, being defiled by the sin of disobedience, has only transfused death and pains of the body into the whole human race, but not sin also, which is the death of the soul; let him be anathema:—whereas he contradicts the apostle who says: By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned.⁸⁸ 3. Si quis hoc Adæ peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus, inest unicuique proprium, vel per humanæ naturæ vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Iesu Christi, qui nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctificatio et redemptio; aut negat 3. If any one asserts, that this sin of Adam,—which in its origin is one, and being transfused into all by propagation, not by imitation, is in each one as his own,—is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ,⁸⁹ who hath reconciled us to God in his own blood, being made unto us justice, sanctification, and redemption;⁹⁰

ipsum Christi Iesu meritum per baptismi sacramentum in forma ecclesiæ rite collatum, tam adultis quam parvulis applicari; anathema sit: quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri. Unde illa vox: Ecce agnus Dei; ecce qui tollit peccata mundi; et illa: Quicumque baptizati estis, Christum induistis. or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism rightly administered in the form of the Church; let him be anathema: For there is no other name under heaven given to men, whereby we must be saved.⁹¹ Whence that voice: Behold the lamb of God, behold him who taketh away the sins of the world;⁹² and that other: As many as have been baptized, have put on Christ.⁹³ 4. Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam æternam consequendam; unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur; anathema sit; quoniam non aliter intelligendum est id, quod dixit apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia 4. If any one denies, that infants, newly born from their mothers' wombs, even though they be sprung from baptized parents, are to be baptized; or says that they are baptized indeed for the remission of sins,⁹⁴ but that they derive nothing of original sin from Adam, which has need of being expiated by the laver of regeneration for obtaining life everlasting,—whence it follows as a consequence, that in them the form of baptism, for the remission of sins, is understood to be not true, but false,—let him be anathema. For that which the apostle has said, By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned,⁹⁵ is not to be understood otherwise

catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. than as the Catholic Church spread every where hath always understood it. For, by reason of this rule of faith, from a tradition of the apostles, even infants, who could not as yet commit any sin of themselves, are for this cause truly baptized for the remission of sins, that in them that may be cleansed away by regeneration, which they have contracted by generation. For, unless a man be born again of water and the Holy Ghost, he can not enter into the kingdom of God.⁹⁶ 5. Si quis per Iesu Christi Domini nostri gratiam, quæ in baptismate confertur, reatum originalis peccati remitti negat; aut etiam asserit non tolli totum id quod veram et propriam peccati rationem habet; sed illud dicit tantum radi, aut non imputari; anathema sit. In renatis enim nihil odit Deus; quia nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem; qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem Dei, coheredes autem 5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only rased, or not imputed; let him be anathema. For, in those who are born again, there is nothing that God hates; because, There is no condemnation to those who are truly buried together with Christ by baptism into death;⁹⁷ who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God,⁹⁸ are made innocent, immaculate, pure, harmless, and beloved of God, heirs

Christi; ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem, hæc sancta synodus fatetur et sentit: quæ cum ad agonem relicta sit, nocere non consentientibus, sed viriliter per Christi Iesu gratiam repugnantibus non valet: quinimmo qui legitime certaverit, coronabitur. Hanc concupiscentiam, quam aliquando apostolus peccatum appellat, sancta synodus declarat, ecclesiam catholicam nunquam intellexisse peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit, anathema sit. indeed of God, but joint heirs with Christ;⁹⁹ so that there is nothing whatever to retard their entrance into heaven. But this holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive (to sin); which, whereas it is left for our exercise, can not injure those who consent not, but resist manfully by the grace of Jesus Christ; yea, he who shall have striven lawfully shall be crowned.¹⁰⁰ This concupiscence, which the apostle sometimes calls sin,¹⁰¹ the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin. And if any one is of a contrary sentiment, let him be anathema. Declarat tamen hæc ipsa sancta synodus, non esse suæ intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti papæ IV. sub pænis in eis constitutionibus contentis, quas innovat.¹⁰² This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews.

Sessio Sexta, Sixth Session, celebrata die XIII. Januarii 1547. held January 13, 1547. DECRETUM DE JUSTIFICATIONE. DECREE ON JUSTIFICATION. Caput I. Chapter I. De naturæ et legis ad justificandos homines imbecillitate. On the Inability of Nature and of the Law to justify Man. Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturæ, sed ne Iudæi 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. The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary that each one recognize and confess, that, whereas all men had lost their innocence in the prevarication of Adam,—having become unclean,¹⁰³ and as the apostle says, by nature children of wrath,¹⁰⁴ as (this Synod) has set forth in the decree on original sin,—they were so far the servants of sin,¹⁰⁵ 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 freewill, attenuated as it was in its powers, and bent down, was by no means extinguished in them. Caput II. Chapter II. De dispensatione et mysterio Adventus Christi. On the Dispensation and Mystery of Christ's Advent. Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis, Whence it came to pass, that the heavenly Father, the Father of mercies, and the God of all comfort,¹⁰⁶

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 Iudæos, qui sub lege erant, redimeret, et gentes, quæ non sectabantur justitiam, justitiam 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. when that blessed fullness of the time was come,¹⁰⁷ 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,¹⁰⁸ and that the Gentiles, who followed not after justice, might attain to justice,¹⁰⁹ and that all men might receive the adoption of sons. Him God hath proposed as a propitiator, through faith in his blood,¹¹⁰ for our sins, and not for our sins only, but also for those of the whole world.¹¹¹ Caput III. Chapter III. Qui per Christum justificantur. Who are justified through Christ. Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt; sed ii dumtaxat, quibus meritum passionis ejus communicatur. Nam, sicut re vera homines, nisi ex semine Adæ propagati nascerentur, non nascerentur injusti; cum ea propagatione, per ipsum dum concipiuntur, propriam injustitiam contrahant: ita, nisi in Christo renascerentur, nunquam justificarentur; cum ea renascentia per meritum passionis ejus gratia, But, though He died for all,¹¹² 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

qua justi 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, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum. 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.¹¹³ Caput IV. Chapter IV. Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiæ. A description is introduced of the Justification of the impious, and of the manner thereof in the state of grace. Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. 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,¹¹⁴ through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, can not 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 can not enter into the Kingdom of God.¹¹⁵

Caput V. Chapter V. De necessitate præparationis ad justificationem in adultis, et unde sit. On the necessity, in adults, of preparation for Justification, and whence it proceeds. Declarat præterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiæ 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 abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostræ admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia præveniri confitemur. 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 inactive 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,¹¹⁶ we are admonished of our liberty; and when we answer: Convert us, O Lord, to thee, and we shall be converted,¹¹⁷ we confess that we are prevented (anticipated) by the grace of God.

Caput VI. Chapter VI. Modus præparationis. The manner of Preparation. Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quæ divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quæ est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiæ 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 Now they [adults] are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing,¹¹⁸ 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;¹¹⁹ 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;¹²⁰ and, Be of good faith, son, thy sins

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 quæcumque mandavi vobis; denique: Præparate corda vestra Domino. are forgiven thee;¹²¹ and, The fear of the Lord driveth out sin;¹²² 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;¹²³ and, Going, therefore, teach ye all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghost;¹²⁴ finally, Prepare your hearts unto the Lord.¹²⁵ Caput VII. Chapter VII. Quid sit justificatio impii, et quæ ejus causæ. What the Justification of the impious is, and what the causes thereof. Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ, æternæ. 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.¹²⁶ Hujus justificationis causæ sunt, finalis quidem: gloria Dei et Christi, ac vita æterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus 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 sanctifies¹²⁷ gratuitously, signing, and anointing with the

hereditatis nostræ; meritoria autem: dilectissimus unigenitus suus, Dominus noster Iesus Christus, qui cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit; instrumentalis item: sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio; demum unica formalis causa est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult et secundum propriam cujusque dispositionem et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Iesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus holy Spirit of promise, who is the pledge of our inheritance;¹²⁸ 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,¹²⁹ 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 instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which [faith] no man was ever justified;¹³⁰ 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,¹³¹ 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,¹³² and according to each one's proper disposition and co-operation. 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

eorum, qui justificantur, atque ipsis inhæret: unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem: nam fides, nisi ad eam spes accedat, et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, fidem sine operibus mortuam, et otiosam esse: et in Christo Iesu neque circumcisionem aliquid valere neque præputium, sed fidem, quæ per caritatem operatur. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem, vitam æternam præstantem: quam sine spe et caritate præstare fides non potest: unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata. most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts¹³³ 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;¹³⁴ and, In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity.¹³⁵ This faith, Catechumens 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 can not bestow: whence also do they immediately hear that word of Christ: If thou wilt enter into life, keep the commandments.¹³⁶ Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedienta sibi et nobis perdidit, Wherefore, when receiving true and Christian justice, they are bidden, immediately on being born again, to preserve it pure and spotless,

per Christum Iesum illis donatam, candidam et immaculatam jubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Iesu Christi, et habeant vitam æternam. as the first robe¹³⁷ 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 eternal. Caput VIII. Chapter VIII. Quomodo intelligatur, impium per fidem et gratis justificari. In what manner it is to be understood, that the impious is justified by faith, and gratuitously. Cum vero Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiæ catholicæ consensus tenuit et expressit: ut scilicet per fidem ideo justificari dicamur, quia fides est humanæ salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo et ad filiorum ejus consortium pervenire: gratis autem justificari ideo dicamur, quia nihil eorum, quæ, justificationem præcedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus: alioquin, ut idem apostolus inquit, gratia jam non est gratia. And whereas the Apostle saith, that man is justified by faith and freely,¹³⁸ 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,¹³⁹ 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.¹⁴⁰

Caput IX. Chapter IX. Contra inanem hæreticorum fiduciam. Against the vain confidence of heretics. Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est, cum apud hæreticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra ecclesiam catholicam contentione prædicetur vana hæc et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos, neminemque a peccatis absolvi ac justificari, nisi eum, qui certo credat se absolutum et justificatum esse; atque hac sola fide absolutionem et justificationem perfici, quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet. Nam, sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et 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

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. 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 can not be subject to error, that he has obtained the grace of God. Caput X. Chapter X. De acceptæ justificationis incremento. On the increase of Justification received. Sic ergo justificati, et amici Dei ac domestici facti, euntes de virtute in virtutem, renovantur, ut apostolus inquit, de die in diem, hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem; per observationem mandatorum Dei et ecclesiæ, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt atque magis justificantur, sicut scriptum est: Qui justus est, justificetur adhuc; et iterum: Ne verearis usque ad mortem justificari; et rursus: Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum. Hoc vero justitiæ incrementum petit sancta ecclesia, cum orat: Da Having, therefore, been thus justified, and made the friends and domestics of God,¹⁴¹ advancing from virtue to virtue,¹⁴² they are renewed, as the Apostle says, day by day;¹⁴³ that is, by mortifying the members of their own flesh,¹⁴⁴ and by presenting them as instruments of justice unto sanctification,¹⁴⁵ they, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, as it is written: He that is just, let him be justified still;¹⁴⁶ and again, Be not afraid to be justified even to death;¹⁴⁷ and also, Do you see that by works a man is justified, and not by faith only.¹⁴⁸ And this increase

nobis Domine fidei, spei, et caritatis augmentum. of justification holy Church begs, when she prays, 'Give unto us, O Lord, increase of faith, hope, and charity.' Caput XI. Chapter XI. De observatione mandatorum, deque illius necessitate et possibilitate. On keeping the Commandments, and on the necessity and possibility thereof. Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa et a patribus sub anathemate prohibita voce uti, Dei præcepta homini justificato ad observandum esse impossibilia. Nam Deus impossibilia non jubet, sed jubendo monet et facere quod possis, et petere quod non possis, et adjuvat, ut possis. Cujus mandata gravia non sunt, cujus jugum suave est et onus leve. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus, quod utique cum divino auxilio præstare possunt. Licet enim in hac mortali vita quantumvis sancti et justi in levia saltem et quotidiana, quæ etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est et humilis et verax: Dimitte 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 thon art 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;¹⁴⁹ whose yoke is sweet and whose burthen light.¹⁵⁰ For, whoso are the sons of God, love Christ; but they who love him, keep his commandments,¹⁵¹ 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

nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quæ passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ. Propterea apostolus ipse monet justificatos, 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 aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, 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 obliged to walk in the way of justice, in that, being already freed from sins, but made servants of God,¹⁵² they are able, living soberly, justly, and godly,¹⁵³ to proceed onwards through Jesus Christ, by whom they have had access unto this grace.¹⁵⁴ 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 glorified with him.¹⁵⁵ 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.¹⁵⁶ 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

cum aliis prædicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Hæc enim facientes, non peccabitis aliquando. Unde constat eos orthodoxæ religionis doctrinæ adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, poenas æternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos 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 æternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem. 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.¹⁵⁷ So also the prince of the Apostles, Peter: Labor 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.¹⁵⁸ 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 glorified, 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 writen, I have inclined my heart to do all thy justifications for the reward:¹⁵⁹ and, concerning Moses, the Apostle saith, that he looked unto the reward.¹⁶⁰

Caput XII. Chapter XII. Prædestinationis temerariam præsumptionem cavendam esse. That a rash presumptuousness in the matter of Predestination is to be avoided. Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinæ prædestinationis mysterio usque adeo præsumere debet, ut certo statuat, se omnino esse in numero prædestinatorum, quasi verum esset, quod justificatus 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. 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 can not sin any more, or, if he do sin, that he ought to promise himself an assured repentance; for except by special revelation, it can not be known whom God hath chosen unto himself. Caput XIII. Chapter XIII. De perseverantiæ munere. On the gift of Perseverance. Similiter de perseverantiæ 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 gratiæ defuerint, sicut coepit opus bonum, ita perficiet, operans So also as regards the gift of perseverance, of which it is written, He that shall persevere to the end, he shall be saved;¹⁶¹—which gift can not be derived from any other but Him, who is able to establish him who standeth¹⁶² 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 in his grace, as he has begun the

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 jejuniis et castitate; formidare enim debent, scientes quod in spem gloriæ, et nondum in gloriam renati sunt, de pugna, quæ 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. good work, so will he perfect it, working (in them) to will and to accomplish.¹⁶³ Nevertheless, let those who think themselves to stand, take heed lest they fall,¹⁶⁴ and, with fear and trembling work out their salvation,¹⁶⁵ in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity: for, knowing that they are born again unto a hope of glory,¹⁶⁶ 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 can not 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.¹⁶⁷ Caput XIV. Chapter XIV. De lapsis, et eorum reparatione. On the fallen, and their restoration. Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per poenitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi 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