The Confession of the Faith of the Germans

But the Decalogue requireth not only outward civil works which reason can after a fashion fulfil, but also it requireth other things far above reason, as, truly to fear god, truly to love god, truly to call on god, truly to believe that god heareth us, and to look for the aid of god in death and all afflictions, finally it requireth obedience toward god in afflictions and in death, that we eschew them not, nor grudge not at them when god lay them on us. Here the schoolmen following the philosophers only do teach the justice of reason, as civil works, and they feign that reason without the holy ghost may love god above all. For so long as mans mind is idle, nor feeleth not the ire or judgement of god, it may feign that it will love god, that it will do weal for god. After this wise they teach that men deserve remission of since by doing that in them is, that is to say, if reason sorrowing for his sin, fetcheth out an elicit act (as they call it) of the dilection of god, or worketh weal for god. And thꝭ opinion because naturally it flattereth men, hath engendered & increased many ceremonies in the church, vows of monastical living, abuses of the Mass, and every day more and more sum or other have (through this opinion) invented new ceremonies and rites. And to nourish and increase the trust in such works, they have affirmed that god necessarily giveth grace to such workers by necessity not of coaction but of immutability. In this opinion many great and pernicious errors do stick which to recount it were to long. ⟨image 48⟩Let the prudent reader only ponder this, if this be the christian righteousness, what diversity is betwixt philosophy and the doctrine of Christ? If we deserve remission of since by these elicit acts, what needed Christ or regeneration? And through these opinions the thing is now run so far, that many do scorn us because we teach that another justice is to be sought beside the philosophical justice. we have heard some in the pulpit setting apart the gospel preach Aristotle's Morals. Nor they did not amiss if it be true that the adversaries defend. For Aristotle of the civil manners hath written so excellently that he can not be amended.

But the Decalogie requyreth nat only outward ciuile workes whiche reason can after a fashyon fulfyll, but also it requyreth other thynges ferre aboue reason, as, truly to feare god, truly to loue god, truly to call on god, truly to beleue that god heareth vs, and to loke for the ayde of god in deathe and all afflictions, fynally it requyreth obediēce towarde god in afflictiōs and in deathe, that we escheue them nat, nor grudge nat at them whan god lay them on vs. Here the scholemen folowynge the phylosophiers only do teache the iustice of reason, as ciuile workes, and they fayne that reasō without the holy ghost may loue god aboue al. For so long as mans mynde is ydle, nor feleth nat the yre or iudgement of god, it may feyne that it wyll loue god, that it wyll do wele for god. After this wyse they teache that men deserue remission of synnes by doyng that in them is, yt is to say, if reason sorowyng for his syn, fetcheth out an elicite acte (as they cal it) of the dilection of god, or worketh wele for god. And thꝭ opiniō because naturally it flattereth men, hath engēdered & encreased many ceremonies in the churche, vowes of monasticall lyuyng, abuses of the Masse, and euery daye more and more sum or other haue (through this opiniō) inuented newe cerimonies and rytes. And to nouryshe and encreace the truste in such workes, they haue affyrmed that god necessaryly geueth grace to suche workers by necessitie nat of coaction but of immutabilitie. In thys opinion many greate and pernicious errours do stycke whiche to recount it were to longe.