truth, from which we expect at last, when this poor temporal life ceases and all help of creatures fails, the only eternal, highest consolation: nor will we in anything recede from this cause, which is not only ours, but that of all Christendom, and concerns the highest treasure, Jesus Christ.] We have declared for what reasons we assigned to repentance these two parts, contrition and faith. And we have done this the more readily because many expressions concerning repentance are published which are cited in a mutilated form from the Fathers [Augustine and the other ancient Fathers], and which the adversaries have distorted in order to put faith out of sight. Such are: Repentance is to lament past evils, and not to commit again deeds that ought to be lamented. Again: Repentance is a kind of vengeance of him who grieves, thus punishing in himself what he is sorry for having committed. In these passages no mention is made of faith. And not even in the schools, when they interpret, is anything added concerning faith. Therefore, in order that the doctrine of faith might be the more conspicuous, we have enumerated it among the parts of repentance. For the actual fact shows that those passages which require contrition or good works, and make no mention of justifying faith, are dangerous [as experience proves]. And prudence can justly be desired in those who have collected these centos of the "Sentences" and decrees. For since the Fathers speak in some places concerning one part, and in other places concerning another part of repentance, it would have been well to select and combine their judgments not only concerning one part, but concerning both, i.e., concerning contrition and faith.