Although that all these things--faith, hope and charity; repentance, justification, the study of good works and of a godly life--cannot indeed be separated from one another, yet inasmuch as one of them dependeth on another, they are therefore to be distinguished, and each of them severally to be considered of and to be seen, what they be and what they work. And therefore we think [it] good briefly to declare what we think of them every one; and first of repentance, the continual and inseparable companion of faith. For albeit it be daily made more perfect after justification, yet because no man is justified without repentance, and the beginning thereof goeth before justification, therefore we have purposed in this first place, to declare what our belief is concerning the same.

I. To justification, and therefore to the communion with Christ, repentance is necessary.

We believe that to the true participation of Christ's righteousness, and so to the communion with Christ, repentance is very needful. Whereby being turned from sin and from the world, by changing our minds and wills, we are turned to God and are joined unto Him, and so obtain forgiveness of our sins in Him and by Him, and be clothed with His righteousness and holiness. For the first thing, that John [the] Baptist, yea that Christ Himself preached, was "repentance for the remission of sins" (Mark 1:4); and "except, (saith Christ), "ye repent, ye shall all likewise perish" (Luke 13:3,5).

II. What we mean by the name of repentance.

By the name of repentance we understand two things especially: First, an earnest grief and a true sorrow for our sins committed against God; and that not so much for the fear of punishment due to sin, as for that we have offended God Himself, our chiefest good, yea our Maker and loving Father; and then [second] an unfeigned changing of our minds, hearts, wills and intents, and so of our whole life. For this part, which Christ calleth properly repentance, and the prophets, a turning to God, and the circumcision of the heart, the apostle teacheth to come of the former, joining both parts together, where he saith, "Godly sorrow worketh repentance to salvation" (2 Cor. 7:10).

III. Repentance is the gift of God.

We believe that repentance is the gift of God, coming from His mere grace, and not due to any of our deserts or endeavors, as the apostle saith, If God at any time will give them repentance that they may acknowledge the truth, and may come to amendment out of that snare of the devil (2 Tim. 2:25-26); and the prophet saith, Turn me O Lord, "and I shall be turned" (Jer. 31:18).

IV. To stir up repentance in us, God useth ordinarily the Word of the law and the gospel; and therefore the hearing of both is most necessary in the church.

God accustometh, for the stirring up of repentance in us, to use ordinarily as well the declaration of His law, which discovereth our sins and layeth open God's wrath, as also the preaching of the gospel, which showeth remission of sins and favor of God in Christ; even as it manifestly appeareth to every godly man which [who] readeth the Holy Scriptures. And therefore we judge the declaration and hearing of them both to be very needful in the church.

V. A sum of the doctrine of repentance, everywhere and always necessary to all of years of discretion.

The sum of our faith concerning repentance, necessary everywhere and at all times to all that be of years of discretion, is this: That repentance is a changing of the mind and heart, stirred up in us through the Holy Ghost, by the Word both of the law and the gospel, wherein we grieve from our heart; we detest, we lament, we loath and bewail, and confess before God all our sins, and even the corruption of our nature, as things utterly repugnant (as the law teacheth) to the will of God, and to the cleansing whereof the death of God's own Son (as the gospel preacheth) was needful. And do humbly pray and entreat for pardon and forgiveness of the same; and do earnestly resolve upon amendment of our life, and on a continual study and care of innocency and Christian virtues, and exercise ourselves in the same diligently all the days of our life, to the glory of God and edification of the church.

VI. That the vulgar or usual parts of penitency, as contrition, confession of sins and satisfaction, are not simply condemned.

Concerning the parts of repentance besides those which are already declared, we have not much to speak, being taught by the Holy Scriptures that the same doth wholly and chiefly consist in an earnest mortification of the old man and a quickening of the new, whereof the former taketh the force from the death of Christ; the latter, from His resurrection; the Holy Ghost imparting them both unto us. Meanwhile we do not simply disallow that same distinction received and long held in the schools, of the parts of repentance, into contrition, confession of sins, and satisfaction, namely, if it be examined to the rule of the Holy Scriptures and do not vary from the use and custom of the ancient church. For there want [lack] no testimonies in the Scriptures of contrition, and likewise of confession of sins, both before God and before our brother whom we offend, and also before the whole congregation, when it is expedient. As also, if any man, overloaded with the burden of his sins, and troubled with grievous temptations, do privately require counsel, or instruction, or comfort, either of a minister of the church or of any other brother who hath knowledge in the law of God, we disallow it not. Moreover, those ecclesiastical satisfactions whereof we read in Tertullian, Cyprian and others, which consist only herein, that an assured testimony of true repentance may be showed to the whole congregation which they call to do penance, we cannot condemn it. But we condemn the superstitions thereunto added, the torments of consciences, and ungodly opinions wherein appeareth to be taken no benefit of the death and satisfaction of Jesus Christ, the one and only Washer away of sins, and perfect and full Redeemer from all fault and punishment.