Article XII: Of Repentance.
Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted; and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that, for Christ's sake, sins are forgiven, comforta the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance.
They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such perfection in this life that they cannot sin.
The Novatians also are condemned, who 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 comes through faith, but command us to merit grace through satisfactions of our own.
Article XIII: Of the Use of the Sacraments.
Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but Tather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.
They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.
Article XIV: Of Ecclesiastical order.
Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.
Article XV: Of Ecclesiastical Usages.
Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquillity and good order in the Church, as particular holy-days, festivals, and the like.
Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.
They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.
