I. There is a perpetual dispensation of remission of sins in the church; and thereunto, is the perpetual ministry of the Word ordained.

We have before confessed that so soon as anyone is ingrafted into Christ by His Holy Spirit, he presently obtaineth forgiveness of all his sins committed, and draweth a new life from his Head Christ, and so is made a lively member of the church. But because the most holy ones that are in this militant church do daily sin, even to the last end of their lives, so that they have still need of new forgiveness of their sins, and also of new repentance, and new faith to apprehend forgiveness of sins in Christ; and that faith and repentance is stirred up by the ministry of the Word and sacraments. Therefore we believe that remission of sins is dispensed and bestowed perpetually in the church by the ministry of the Word and sacraments, and that the ecclesiastical ministry which is perpetual in the church is ordained thereunto.

II. What we mean by the name of remission of sins.

And since there be three things in sin: the action itself, the wickedness of the action and therefore the sinner's fault remaining in him, and lastly, the desert of due punishment cleaving unto the fault. Then we understand that our sins are forgiven us when not only the fault and wickedness of the action is not imputed unto us, but also when as the desert or guiltiness is taken away, and the due punishment pardoned; for then are our sins properly forgiven us. And we, when we desire in prayer that our sins may be forgiven us, we desire not only to be absolved from the fault, and that the iniquity may not be imputed unto us, but also that the punishment and condemnation due unto us for the iniquity may be forgiven, and we delivered from our debts and guiltiness, seeing that neither we can say that we forgive our brethren their debts, unless we set them free from the debt itself and from all satisfaction; and seeing it is certain that we are not commanded to ask anything but that which He will give us; and that Christ hath cancelled the handwriting of all our debts, having Himself made a perfect and full payment and satisfaction.

III. The afflictions which the children of God endure after their sins are pardoned are not punishments and satisfactions for sins past, but Fatherly chastisement for those to come.

But whereas God, after the forgiveness of sins, is wont to afflict and scourge His children with many torments, we believe that God doth it not, for that, they should by that means either wholly or in part satisfy His justice for their sins, seeing that one full satisfaction of Christ for us is enough and more than enough. But, that by them as by Fatherly corrections, we may afterwards be more wary and take heed what belongeth to the mortifying of sin that dwelleth in us; and that we should no more so easily slip into sin; whereupon we with Augustine do call them, and teach that they are to be called, not the punishments of sin, but the trials of faith, and exercises of the saints.

IV. Sins are properly remitted of God alone freely, and for Christ's sake our Mediator.

We believe also that our sins are properly forgiven us of God only by mere favor, and for Christ our Mediator (Isa. 43:25); since also it is He alone against whom we properly commit sin both mediately and immediately, when as we break His law. And it is always in the power only of the creditor to gratify his debtors and to forgive their debts. Whereupon Christ also, as man, prayed His father for them which crucified Him, that He would pardon them, and forgive them their offenses (Luke 23:34). And when the Jews said, "Who can forgive sins, but God alone?" (Luke 5:21), He partly by holding His peace and partly by showing a miracle confirmed it (vv. 22-24). Wherefore in that, that Christ of His own authority forgave sins, we with the fathers do believe it may well be concluded He is true God, since the same cannot be done by any mere creature, but only ministerially, or as being a minister (as they speak) and in the name and authority of God. Which we know was equally given, not to one alone but to all the apostles, and so to all lawful ministers of the gospel (Matt. 18:18; ??? 10:23).

V. Christ, God and man, indeed forgiveth sins, but in a diverse manner; as He is God and as He is man.

Whereon it also followeth that Christ God and man, (which we also confess) together with the Father and the Holy Ghost, forgiveth sins, but He doth it in one sort as He is God, and in another as He is man. For as He is God, he doth effect the same properly and of His authority. But as He is man, He doth it, and did it in the flesh, as being a fellow worker with the deity, in His human will consenting to the divine, and pronouncing the words, "Thy sins are forgiven thee." As also Leo the first so expoundeth it to Flavianus saying, "Each form (namely of God and man) worketh with communion of the other, that which is proper to itself; as the word working that which is proper to the word, and the flesh performing that which belongeth to the flesh. To forgive sins was the proper action of the divine nature, and to say, thy sins are forgiven thee, of the human." Thus far he.

VI. In Christ alone is offered the forgiveness of sins, and of the elect alone, endowed with faith, it is received.

But like as in Christ alone, our Mediator and Redeemer as the Head of the whole church, we have redemption by His blood and remission of sins; so as without Christ there is none. So also we believe that only the elect, endowed with true repentance and true faith, and ingrafted into Christ by the Holy Spirit as members to their Head, are made partakers thereof. And therefore, although forgiveness of sins be declared unto all manner of men by the gospel, yet to the reprobate as unrepentant and unbelieving, they are not forgiven, but by their own fault and blame their sins do still remain.

VII. All sins at once are forgiven to the faithful elect.

We also believe that as Christ by His one oblation satisfied not for some but for all our sins, so also is offered unto us that are truly penitent, of Christ and in Christ by the gospel, the forgiveness not only of some of our sins, but also of them altogether. And the same communicated to us by the Holy Ghost, and received by faith; seeing God declared by a parable that He forgiveth all our debt, not part of it (Matt. 18:23-27).

VIII. Forgiveness of sins is bestowed in the church only, received by faith only, and that only in this life.

Lastly, to make an end, we believe that as in Christ alone is found remission of sins, so the same also is disposed and bestowed in the church only. And as it was purchased for us by the merits and blood of Him alone, so also it is received by true faith in Christ only, without our own merits. And as in this life only the gospel is preached, and by it forgiveness of sins declared to the repentant and believers, so also we can only in this life be made partakers thereof, seeing after this life there is no place left for faith and repentance, and therefore that the church by her ministry can do nothing for the obtaining of forgiveness for men after they be departed this life, as Cyprian also saith: "When a man is once gone hence, there is no place for repentance, no effect of satisfaction. Here life is either lost or gotten; here he must provide for salvation by serving of God and by the effect of faith."

IX. A confirmation of the former doctrine, by the order of the creed.

According to these three points we interpret this article of forgiveness of sins in the creed: As first, that after the article of the church and communion of saints, is placed this article to teach us that without the church, remission of sins is not bestowed, nor hath any place. Again, that the same is placed after the confession of our faith in God the Father, the Son, and the Holy Ghost, and of our faith, wherein we believe the church to be holy, and to consist of the society and communion of saints. To witness unto us that not for our own merits, but by our faith in the Father, Son and Holy Ghost, and because we are in the church and have communion with all the saints, therefore we daily obtain forgiveness of our sins. And finally by this placing of the articles of faith, we may well believe and confess that after forgiveness of sins obtained in this militant church, there is no more to be looked for of the dead, but the resurrection of the flesh, and life everlasting.

X. Errors.

Thus we condemn the error, wherein some do teach that after the fault forgiven, there remaineth a debt to be paid for the punishment; and this punishment being eternal death, by penitency [penitence] is changed into temporal pains, which we must abide either in this life or after death in purgatory, unless we be delivered thence by Masses, indulgences and other helps. Secondly, we condemn their blasphemy which seek for forgiveness of sins anywhere than in Christ, and do so teach. Likewise them which would prove that the same may be applied to themselves and received by any other means than by true faith and by the Holy Spirit. We condemn also their sacrilegious doctrine which teach that God doth forgive always to the faithful all their sins, but ever retaineth some of them which are to be satisfied for by fasting, alms, deeds, prayers, and other works of our own, or else by the oblations of other men, and sacrifices of priests.