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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.
They condemn the Anabaptists, who deny, that men once justified can lose the Holy Spirit, and do hold, that some meu may attain to such perfections in this life, that they can sin no more.
In 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. [Tonching 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
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 repre. sented 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 to. wards 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.
XIV. Concerning Ecclesiastical Orders they teach, that no man should publicly in the Church teach or minister the Sacraments, except he be rightly called.
(Concerning Ecclesiastical Orders they teach, that no man should publicly in the Church teach or minister the Sacraments, except he be rightly called : according as St. Paul giveth commandment to Titus, To ordain Elders in every city.]
XV. Concerning Ecclesiastical Rites, they teach, that those rites are to be observed, which may be kept without any sin, and are available for quietness and good order in the Church, such as are set holy days, feasts, and such like.
[Concerning Ecclesiastical Rites, which are ordained by man's authority, they teach, that such rites are to be observed as may be kept without sin, and do tend to quietness and good order in the Church : as namely, set holy days, and certain godly Psalms, and other such like rites. But yet touching this sort of rites they teach, that men's consciences are not to be burdened with superstitious opinions of them; that is, it must not be thought that these human ordinances are righteousness before God, or do deserve remis. gion of sins, or our duties necessary unto the righteousness revealed in the Gospel. But this is to be thought of them, that they are indifferent things, without which the case of offence may be omitted, But such as break them with offence, are faulty as those which do rashly disturb the peace of Churches,
Such traditions, therefore, as cannot be observed without sin, are rejected of us, as the tradition of single life. We reject also that impious opinion of traditions and vows, wherein they feign, that worships invented by man's authority do merit remission of sins, and are satisfactory for sin, &c. Of which like false opinions, touching vows and fastings, not a few have been spread abroad in the Church by unlearned men.]
XVI. Concerning civil things, they teach that such civil ordinances as are lawful, are the good works of God. That Christians may lawfully bear office, sit in judgment, determine matters by the princes' or country laws, lawfully appoint punishments, lawfully make war, be soldiers, make bargains and contracts, by law hold their own, take an oath when the magistrates require it, marry a wife, or be given in mare riage. They condemn the Anabaptists, which forbid Christians to meddle with civil offices: as also those that place the perfection of the Gospel, not in the fear of God and faith, but in forsaking civil offices. For the Gospel teacheth an everlasting righteousness of the heart. In the mean time it doth not disallow order and government of commonwealth or families, but requireth especially the preservation and maintenance thereof, as of God's own ordinance, and that in such ordinances we should exercise charity. Christians, therefore, must in any wise obey their magistrates, and laws, save only then, when they command any sin, for then they must rather obey God [Concerning civil affairs they teach, that such civil ordinances as be lawful, are the good works and ordinances of God, as Paul witnesseth. The powers which are, be ordained of God. They teach, therefore, that it is lawful for Christians to bear offices, to sit in judgment, and to determine of matters by the princes' laws, or by the laws of the commonwealth, to appoint punishments according to law, to make lawful wars, to go to war, to deal in bargains and contracts, by laws to hold his own, to take an oath at the request of the magistrates, to contract lawful marriage, and to follow such crafts and sciences as are approved by law,
They condemn the Anabaptists, which forbid Christians these civil offices. They likewise condemn them which have placed perfection under the Gospel in renouncing of civil offices, whereas it is spiritual, that is, it consisteth in the motions of the heart, in the fear, faith, love, and obedience of God. For the Gospel speaketha of a certain, eternal righteousness of the heart, yet doth it not take
government, but requireth most of all to have them preserved in this bodily life as the ordinances of God, and that we should exercise charity in such ordi. narices. Wherefore Christians must of necessity obey magistrates' laws that now are, save only where they command and set forth any sin. For in such case they must obey God rather than men. Acts iv.]
XVII. Also they teach that in the end of the world Christ shall appear to judgment, and shall raise up all the dead, and shall give unto the godly and elect men