exercises this its office there is [nothing else than] death
and hell, and man must despair, like Saul and Judas; as St.
Paul, Rom. 7, 10, says: Through sin the Law killeth. On the
other hand, the Gospel brings consolation and remission not
only in one way, but through the word and Sacraments, and the
like, as we shall hear afterward in order that [thus] there is
with the Lord plenteous redemption, as Ps. 130, 7 says against
the dreadful captivity of sin.

However, we must now contrast the false repentance of the
sophists with true repentance, in order that both may be the
better understood.

Of the False Repentance of the Papists.

It was impossible that they should teach correctly concerning
repentance, since they did not [rightly] know the real sins
[the real sin]. For, as has been shown above, they do not
believe aright concerning original sin, but say that the
natural powers of man have remained [entirely] unimpaired and
incorrupt; that reason can teach aright, and the will can in
accordance therewith do aright [perform those things which are
taught], that God certainly bestows His grace when a man does
as much as is in him, according to his free will.

It had to follow thence [from this dogma] that they did [must
do] penance only for actual sins such as wicked thoughts to
which a person yields (for wicked emotion [concupiscence,
vicious feelings, and inclinations], lust and improper
dispositions [according to them] are not sins ), and for
wicked words and wicked deeds, which free will could readily
have omitted.

And of such repentance they fix three parts contrition,
confession, and satisfaction, with this [magnificent]
consolation and promise added: If man truly repent, [feel
remorse,] confess, render satisfaction, he thereby would have
merited forgiveness, and paid for his sins before God [atoned
for his sins and obtained a plenary redemption]. Thus in
repentance they instructed men to repose confidence in their
own works. Hence the expression originated, which was employed
in the pulpit when public absolution was announced to the
people: Prolong O God, my life, until I shall make
satisfaction for my sins and amend my life.

There was here [profound silence and] no mention of Christ nor
faith; but men hoped by their own works to overcome and blot
out sins before God. And with this intention we became priests
and monks, that we might array ourselves against sin.

As to contrition, this is the way i