Calvin: Trent's canon refuted by arguments about faith alone
Thesis XXXV. Calvin likewise, refuting the same canon of the Council of Trent, uses no arguments except those that prove nothing good can be done without faith. God does not care for outward masks but looks at the faith of the heart; hearts are purified only by faith; whatever unbelievers do, they do not refer their deeds to God; and finally, as Augustine says, if any good fruit in a man is praised, its root must be looked for in faith.
And 'our religion distinguishes the just from the unjust not by the law of works but by the law of faith itself, without which what look like good works are turned into sins' (Antidote, on canon 7 of the sixth session). It is plain, then, that for Calvin in this place doing something before justification is the same as doing it before faith and in unbelief, and that he means only that all works before faith are bad and not good.
This fits very well with the view that justification, taken as the forgiveness of sins or the sinner's absolution, is preceded by certain acts, not only of faith but also of fear, hope and love, and by the resolve to live a new life, which are good and pleasing to God.
Latin
XXXV. Et similiter Calvinus eundem illum Canonem Concilii Tridentini refutans non aliis utitur argumentis, quam quae probant sine fide nihil boni fieri posse. Ut quod Deus non moratur externas larvas, sed fidem cordis inspicit. Quod non nisi fide purificantur corda. Quod quicquid agant infideles, facta sua ad Deum non referunt. Quod denique, juxta Augustinum, si quis bonus fructus in homine laudatur, in fide quaerenda est radix. Et Religio nostra justos ab injustis, non operum, sed ipsa fidei lege discernit, sine qua quae videntur bona opera, in peccata vertuntur. In antidoto ad septimum Canonem Sessionis sextae. Unde patet Calvino eo loci idem esse aliquid facere ante justificationem, quod facere ante fidem & in infidelitate. Nec illum aliud velle quam quod omnia opera ante fidem non bona, sed mala sint. Cum quo optime constat justificationem pro remissione peccatorum acceptam, seu pro peccatoris absolutione, praevios habere quosdam non solum fidei actus, sed timoris, spei & dilectionis, ac propositi novae vitae, qui boni sint & Deo grati.