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hearts, and not your garments, and turn unto the Lord your God, &c. The other part is faith, which is begotten in us, by the Gospel, or by absolution, and doth believe, that the sins are undoubtedly forgiven for Christ's sake, and doth comfort the conscience, freeing it from fears. Of which faith speaks St. Paul, when he saith, Being justified by faith we have peace with God. Afterward there must follow the fruits of repentance, that is, obedience unto God, according to that saying, We are debtors not to the flesh to live after the flesh. For if ye live after the flesh ye shall die. But if by the Spirit ye mortify the works of the flesh ye shall live.

They condemn the Novations, who would not absolve them which having fallen after Baptism returned to repentance. They condemn also those that teach not that remission of sins is to be obtained by faith, freely, through Christ; but contend that it cometli by the worthiness of contrition, of charity, or of some other works, and would have men's consciences in time of repentance to doubt whether they may obtain remission, and do say plainly, that this doubting is no sin. Likewise they condemn those which teach, that Canonical satisfactions are necessary to redeem eternal pains, or the pains of Purgatory. Though we are of that mind, that the calamities of this life may be assuaged by good works, as Isaiah teacheth, chap. lviii. Break thy bread unto the hungry, and the Lord shall give thee rest continually. Besides, they condemn the Anabaptists, who deny, that they that are once justified, can again lose the Holy Spirit. Also they condemn those that hold, that some may attain to such a perfection in this life as that they cannot sin any more.]

XII.

Touching repentance they teach, that such as have fallen after Baptism may find remission, at what time they return again. And that the Church is bound to give absolution unto such, as return by repentance. Now repentance consisteth properly of these two parts; one is contrition or terrors, stricken into the conscience through sight of sin: the other is faith, which is conceived by the Gospel, or by absolution, and doth believe, that for Christ's sake, the sins be forgiven, and comforteth the conscience, and freeth it from terrors. Then there must follow good works, which are fruits of repentance.

In

They condemn the Anabaptists, who deny, that men once justified can lose the Holy Spirit, and do hold, that some men may attain to such perfections in this life, that they can sin no more. like case the Novations are condemned, which would not absolve such as had fallen after Baptism, though they returned to repentance. They also are rejected who do not teach that remission of sins is to be obtained through faith; but do teach, that remission of sins is obtained for our own love, or good works; and such as teach, that Canonical satisfactions are necessary to redeem everlasting or purgatory pains.

[Concerning the confession of sins they teach, that private absolution is to be retained still in Churches, though it be a needless thing in confession to make a rehearsal of sins. For it is an impossible thing to reckon up all a man's offences, according as the Psalmist saith, Who doth understand his faults, &c.

hearts, and not your garments, and turn unto the Lord your God, &c. The other part is faith, which is begotten in us, by the Gospel, or by absolution, and doth believe, that the sins are undoubtedly forgiven for Christ's sake, and doth comfort the conscience, freeing it from fears. Of which faith speaks St. Paul, when he saith, Being justified by faith we have peace with God. Afterward there must follow the fruits of repentance, that is, obedience unto God, according to that saying, We are debtors not to the flesh to live after the flesh. For if ye live after the flesh ye shall die. But if by the Spirit ye mortify the works of the flesh ye shall live.

They condemn the Novations, who would not absolve them which having fallen after Baptism returned to repentance. They condemn also those that teach not that remission of sins is to be obtained by faith, freely, through Christ; but contend that it cometh by the worthiness of contrition, of charity, or of some other works, and would have men's consciences in time of repentance to doubt whether they may obtain remission, and do say plainly, that this doubting is no sin. Likewise they condemn those which teach, that Canonical satisfactions are necessary to redeem eternal pains, or the pains of Purgatory. Though we are of that mind, that the calamities of this life may be assuaged by good works, as Isaiah teacheth, chap. Iviii. Break thy bread unto the hungry, and the Lord shall give thee rest continually. Besides, they condemn the Anabaptists, who deny, that they that are once justified, can again lose the Holy Spirit. Also they condemn those that hold, that some may attain to such a perfection in this life as that they cannot sin any more.]

.XII.

Touching repentance they teach, that such as have fallen after Baptism may find remission, at what time they return again. And that the Church is bound to give absolution unto such, as return by repentance. Now repentance consisteth properly of these two parts; one is contrition or terrors, stricken into the conscience through sight of sin: the other is faith, which is conceived by the Gospel, or by absolution, and doth believe, that for Christ's sake, the sins be forgiven, and comforteth the conscience, and freeth it from terrors. Then there must follow good works, which are fruits of repentance.

In

They condemn the Anabaptists, who deny, that men once justified can lose the Holy Spirit, and do hold, that some men may attain to such perfections in this life, that they can sin no more. like case the Novations are condemned, which would not absolve such as had fallen after Baptism, though they returned to repentance. They also are rejected who do not teach that remission of sins is to be obtained through faith; but do teach, that remission of sins is obtained for our own love, or good works; and such as teach, that Canonical satisfactions are necessary to redeem everlasting or purgatory pains.

[Concerning the confession of sins they teach, that private absolution is to be retained still in Churches, though it be a needless thing in confession to make a rehearsal of sins. For it is an impossible thing to reckon up all a man's offences, according as the Psalmist saith, Who doth understand his faults, &c.

XIII.

[Touching the Sacraments they teach, that they were instituted, not only that they should be marks of profession amongst men, but much more, that they should be signs and pledges of God's good will towards us, set before the eyes, to stir up and confirm faith in them which use them. Therefore we must use Sacraments so as we must join faith with them, which may believe the promises that are offered and declared unto us by the Sacraments. By this faith we receive both the grace promised, which is represented by the Sacraments, and also the Holy Ghost. Therefore they condemn that Pharisaical opinion which suppresseth the doctrine of faith, and doth not teach that faith, which believeth that grace is freely given us for Christ's sake, is necessary in the use of the Sacraments, but imagineth that men are just for the very use of the Sacraments, even by the work done, and that without any good affection of them that use it.]

Concerning the use of the Sacraments, they teach that they were ordained, not only to be marks and badges of profession amongst men, but that they should be signs or testimonies of the will of God towards us, set forth unto us to stir up and confirm faith in such as use them. Whereupon they condemn those that teach, that the Sacraments do justify by the work done, and do not teach that faith to believe remission of sins is requisite in the use of Sacraments.

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