The Confession of the Faith of the Germans

❧Of things politic. ❧

❧Of thynges politike. ❧

1. 1Carolostadius

Julian the apostate,¹ Celsus, and very many other have objected against christen men, that the gospel doth destroy common weals / because it doth forbid vengeance / and doth teach certain other things nothing mete ne agreeing to the civil society and fellowship. And these questions have marvellously troubled Origen, Gregory Nazanzen, & other, when verily they easily may be dissolved, if we do know, that the gospel giveth no laws concerning the civil state, but that it is forgiveness of since & a beginning or in choation of eternal life in the hearts of all believers. But as for outward orders of common weals it doth not only approve them, but also doth make us subject unto them. Likewise as we be necessarily subject to the laws of times to the change of winter and summer, as unto the ordinances of god. The gospel doth forbid private vengeance.^* And this thing for this purpose Christ doth so often inculcate and repeat: that the apostles should not think ⟨image 148⟩that they ought to take away the empire from them, which held it / so as the Jews did dream of the kingdom of Messiah, but that they should know that they ought to teach and preach of the spiritual kingdom, and not to change the civil estate. So than private vengeance is forbidden, not by counsel, but by precept and commandment, in the .v. chapter of Matthew, and in the .xij. to the Romans. The common vengeance or punishment, which is done by the office of the governor is not for bid ne dissuaded: but is commanded, and is the work of god, according to the saying of Paul in the .xiij. chapter to the Romans. And certain kinds of public vengeance be the judgements, punishments, wars, and battles. Of these things, how evil many writers have judged, it is evident and plain / for they have been in this error and wrong opinion, that the gospel is a certain new outward and monastical policy or order of a common weal / and they did not see, that the gospel doth bring eternal justice to the hearts, and outwardly doth approve the civil estate. This also is a very false lye, that it is christen perfection, not to keep any thing proper. For the christen perfection doth not stand in the contempt and despising of civil ordinances:

Iuliane the apostata,¹ Celsus, and very many other haue obiected against christen men, that the gospell dothe destroye comen weales / because it dothe forbid vengeaunce / and dothe teache certayne other thynges nothyng mete ne agreinge to the ciuile societe and felowshyp. And these questions haue merueilously troubled Origen, Gregori Nazanzen, & other, whē verely they easely may be dissolued, if we do knowe, that the gospell gyueth no lawes concernynge the ciuile state, but that it is forgyuenes of synnes & a begynnyng or in choation of eternal lyfe in the hartꝭ of al beleuers. But as for outwarde orders of comen weales it dothe nat only approue them, but also doth make vs subiecte vnto them. Lykewyse as we be necessarily subiecte to the lawes of tymes to the chaunge of wynter and somer, as vnto the ordenaunces of god. The gospell dothe forbydde priuate vengeaunce.^* And this thing for this purpose Christe dothe so oftē inculke and repete: that the apostles shulde nat thinke ⟨image 148⟩that they ought to take awaye thempire from thē, which helde it / so as the Iewꝭ dyd dreame of the kīgdome of Messias, but yt they shulde knowe that they ought to teache and preache of the spiritual kingdome, and not to chaunge the ciuile estate. So than priuate vengeaunce is forbeden, not by counsayle, but by precepte and cōmaundemēt, in the .v. chapitre of Matthue, and in the .xij. to the Romanes. The comen vengeaūce or punyshement, whiche is done by the office of the gouernour is not for byd ne dissuaded: but is commaunded, and is the worke of god, accordyng to the sayeng of Paule in the .xiij. chapitre to the Romanes. And certayne kyndes of publike vengeaunce be the iudgementes, ponyshementes, warres, and batayles. Of these thynges, howe euyll many wryters haue iudged, it is euident and playne / for they haue bene in this errour and wronge opinion, that the gospell is a certeyn newe outwarde and monastical pollicie or ordre of a comen weale / and they dyd not see, that the gospell dothe brynge eternall iustice to the hertes, and outwardely dothe approue the ciuile estate. This also is a very false lye, that it is christen perfection, not to kepe any thyng propre. For the christen pfection doth not stande in the contempte and despisyng of ciuile ordenaūces:

1. 1Julianus & CelsusIulianꝰ & Celsꝰ
2. *Why Christ forbiddeth private vengeance.Whye Christe forbyddeth priuate vē geaūce.

but in the motions of the heart, in the great fear of god, in great faith, as Abraham, David, Daniel, even in those great riches and empires were no less perfect, than any hermits. But monks and friars have cast that outward hypocrisy before the eyes of men, lest else men might see in what things standeth true perfection. O lord god with ⟨image 149⟩what praises have they magnified the communion of things, as a thing evangelical? But there is much jeopardy in these praises, namely, sith they be far disagreeing from the scriptures. For the scripture doth not command things to be common. But the Decalogue, that is to say, the law of the ten commandments, when it saith (Thou shalt do no theft) maketh a division, partition, or severance of possessions and dominions, and commandeth every man to keep that thing, which is his own.

but in the motions of the harte, in the great feare of god, in great fayth, as Abrahā, Dauid, Daniel, euen in those great ryches and empires were no lesse pfecte, than any heremites. But monkes and freres haue cast that outwarde hypochrisy before the yies of men, lest elles men myght se in what thyngꝭ standeth true perfection. O lorde god with ⟨image 149⟩what prayses haue they magnified the cōmunion of thynges, as a thynge euangelicall? But there is moche ieoꝑdy in these prayses, namely, sith they be farre disagreing from the scriptures. For the scripture dothe not commaunde thynges to be comen. But the Decalogie, that is to say, the lawe of the tenne cō maundementes, whan it saythe (Thou shalte do no thefte) maketh a diuision, ꝑtition, or seueraunce of possessions and dominions, and cōmaundeth euery man to kepe that thynge, whiche is his owne.

¹Undoubtedly Wycliffe was mad, which said, that it was not lawful for priests to have any thing proper. There be also infinite disputations of contracts and bargains, with which, good consciences can never be satisfied, onles they know this rule, that it is lawful for a christen man to use the civil ordinances and laws. This rule stayeth the consciences, when it teacheth that bargains be so far forth lawful in the sight of god, as long as the governors or laws do approve them. All this hole place of politic or civil things, hath ben so opened and set forth of our teachers, that very many good men, which be busied and occupied in the common weal, and in worldly businesses, have openly said, that they have ben greatly holpen, which before did doubt (being vexed with the opinions of monks and friars) whether the gospel did permit and suffer those civil offices and businesses yea or no. These things we have therefore rehearsed, that even strangers also may understand, that by this kind of doctrine, which we do follow, the authority ⟨image 149⟩of rulers, governors, and officers, and also the dignity of all civil ordinances is not •ynyshed ne enfeebled, but rather strengthened and fortified. The renown and authority of which things was before with foolish opinions of monks and friars marvellously defaced / which did far prefer the foolish and most vain hypocrisy of poverty and humility, afore the order of a City, or of an house / where as in very deed the ordering and administration of a realm, or of a city, and the ordering of an house, hath for it the commandments of god / but that platonical community of all things hath not for it the commandment of god.

¹Undoubtedly Wyclefe was madde, whiche sayde, that it was not laufull for preestes to haue any thynge propre. There be also infinite disputatiōs of cōtractes and bargaynes, with whiche, good consciences can neuer be satisfied, onles they know this rule, that it is laufull for a christen man to vse the ciuile ordenaunces and lawes. This rule stayeth the cōsciences, whan it teacheth that bargaynes be so farforthe laufull in the syghte of god, as longe as the gouerners or lawes do approue them. All this hole place of polytyke or ciuile thyngꝭ, hath ben so opened and set forthe of our teachers, that very many good menne, whiche be busyed and occupyed in the comen weale, and in worldly busynesses, haue openly saide, that they haue ben greatly holpen, whiche before dyd doubte (beinge vexed with the opinions of monkes and freres) whether the gospell dyd permyt and suffre those ciuile offices and busynesses yea or no. These thingꝭ we haue therfore rehersed, that euen straūgers also maye vnderstande, that by this kynde of doctrine, whiche we do folowe, the auctoritie ⟨image 149⟩of rulers, gouernours, and officers, and also the dignitie of all ciuile ordenaunces is not •ynyshed ne enfebled, but rather strengthed and fortified. The renowme and auctoritie of whiche thynges was before with folyshe opinions of monkes and freers meruaylously defaced / whiche dyd farre preferre the folyshe and moste vayne hypochrisye of pouertie and humilitie, afore the ordre of a Citie, or of an house / where as in verye dede the orderynge and administration of a realme, or of a citie, and the orderynge of an house, hath for it the cōmaundementes of god / but that platonical cōmunitie of all thynges hath not for it the cōmaundement of god.

1. 1wyclefe

The .xvij. article our adversaries do receive without exception,¹ in which we confess, that Christ shall appear in the end of the world, and shall raise up again all dead men / and shall render unto good men eternal life, and eternal joys, and shall condemn wicked men to be tormented perpetually with the devil.

THe .xvij. article our aduersaries do receyue without exception,¹ in whiche we confesse, that Christ shall appere in the ende of the worlde, and shall rayse vp agayne all deade men / and shal rendre vnto good men eternall lyfe, and eternall ioyes, and shall condempne wycked men to be tourmented perpetually with the deuyll.

1. 1The .17 article.

❧ Of freewill. ❧

❧ Of frewyll. ❧

The .xviij. article concerning freewill our adversaries do receive,¹ howbeit they add authorities and testimonies little mete or agreeing to that matter, they add also a declamation, that we ought not to extol ne magnify freewill overmuch with the Pelagians, neither yet to take away all manner liberty from it with the Manichees. Gaily well said forsooth, but what difference is there betwixt the Pelagians and our adversaries: ⟨image 150⟩sith it is so, that they both do think, that men may without the holy ghost, both love god, & fulfil the commandments of god / as touching to the substance of the acts or deeds, & merit grace and justification with works / which reason by her self doth work without the holy ghost. Howe many foolish and inconvenient things do ensue of these Pelagianical opinions, which be taught with great authority in schools? These opinions Augustine following saint Paul, doth vehemently confute, whose sentence & mind we have recited here before in the article of justification. Neither do we take away liberty from mans will. Mans will hath liberty in choosing of works or things, which reason doth comprehend and perceive by her self. Mans will may some manner way work civil justice or the justice of works / it may speak of god / it may give unto god certain honour or service with the outward work, it may obey governors and rulers / it may obey father and mother, in choosing of the out ward work / it may hold her hands from murder / from adultery / from theft. Sith there is left in the nature of man reason and judgement of things sensible: there is left also a choice of these things, and a liberty and power to work civil justice. For y• doth the scripture call the justice of the flesh: which justice carnal nature, that is to say, reason doth work by her own self, without the holy ghost / howbeit the strength of concupiscence is so great, that men do more often obey and follow lewd affections, than the right judgement. And the devil, who hath ⟨image 150⟩great power over wicked persons (as saint Paul saith) doth not cease to stir and provoke this weak nature unto diverse and sundry since. These be the causes, wherefore even civil justice also is so seldom a thing among men, that as •e do see, not the philosophers them selves have attained it, which seem to have greatly desired it.

THe .xviij. article cōcernyng frewyll our aduersaries do receyue,¹ howbeit they adde auctorities and testimonies lytle mete or agreynge to that matter, they adde also a declamation, that we ought not to extolle ne magnifie frewyll ouermoche with the Pelagianes, neyther yet to take away all maner libertie from it with the Manichies. Gayly well sayd forsothe, but what difference is there betwyxte the Pelagianes and our aduersaries: ⟨image 150⟩sythe it is so, that they bothe do thynke, that men may without the holy ghost, bothe loue god, & fulfyll the cōmaundementꝭ of god / as touchynge to the substaunce of the actes or dedes, & merite grace and iustificatiō with workes / whiche reason by her selfe doth worke without the holy ghooste. Howe many folyshe and inconuenient thinges do ensue of these Pelagianical opiniōs, which be taught with greate auctoritie in scholes? These opinions Augustine folowyng saynt Paule, doth vehemently confute, whose sentence & mynde we haue recited here before in the article of iustification. Neyther do we take away libertie from mannes wyll. Mannes wyll hath libertie in chosyng of workes or thynges, whiche reason dothe comprehende and perceyue by her selfe. Mans wyll may some maner way worke ciuile iustice or the iustice of workes / it may speake of god / it may gyue vnto god certein honour or seruice with ye outward worke, it may obey gouernours and rulers / it may obey father and mother, in chosynge of the out warde worke / it may holde her handes from murdre / from adulterie / from thefte. Sythe there is lefte in the nature of man reason and iudgement of thynges sensible: there is lefte also a choyse of these thynges, and a libertie and power to worke ciuile iustice. For y• doth the scripture cal the iustice of the flesshe: whiche iustice carnal nature, that is to say, reason dothe worke by her owne selfe, withoute the holy ghooste / howbeit the strength of concupiscence is so greate, that men do more often obeye and folowe lewde affections, than the ryght iudgement. And the deuyll, who hath ⟨image 150⟩greate power ouer wycked persones (as saynt Paule saythe) dothe not ceasse to styrre and prouoke this weyke nature vnto diuerse and sondry synnes. These be the causes, wherfore euen ciuile iustice also is so seldome a thynge amonge men, that as •e do see, not the philosophers them selues haue attayned it, whiche seme to haue greately desyred it.

1. 1The .18 article.

But this is a false saying, to say, that man doth not sin which doth the works of the commandments out of grace. And they add also more, that remission of since and justification is due of necessity to such manner works. For the hearts of men without the holy ghost, be without fear of god, without trust towards god / they do not believe, that they be heard of god, that their since be forgiven, that they be holpen and saved of god. Therefore they be wicked. But so it is, that an evil tree can not bring forth good fruits, And without faith it is impossible to please god. Wherefore although we grant unto freewill liberty and power to work the outward works of the law: yet we grant not to freewill power to work spiritual works, that is to wit, to dread god truly, to believe and trust in god truly, to decree with it self truly, and to think that god doth look upon us, doth hear us, doth forgive us. &c. These be the very works of the first table, which mans heart can not work without the holy ghost, as Paul saith. The natural man, (that is to say, man using only his natural powers) doth not perceive those things, which be of god. And this may be judged, if men consider how the hearts do think of the will ⟨image 151⟩of god / whether they do verily decree with them selves, that they be favoured and heard of god. This faith, it is an hard thing even for holy men also to keep and hold fast: ergo much less it is in wicked men, and it is received (as we said before) when hearts throughly made afraid, do hear the gospel, and do take consolation and comfort. This distribution therefore or division is profitable, in which civil justice is assigned and given to freewill, & spiritual justice to the governance of the holy host, in them that be regenerate and borne again in Christ. For so is kept and retained good order and discipline. For all men ought to know both that god doth require that civil justice, and that we be able after a certain manner to perform & fulfil it. And yet nevertheless there is showed the diversity betwixt civil justice, and spiritual justice, betwixt philosophical justice, and the doctrine of the holy ghost / and it may be perceived where we have need of the holy ghost. Neither is this division first invented by us▪ but the scripture doth most evidently teach it.

But this is a false sayeng, to say, that man doth not synne whiche dothe the workes of the cōmaundementꝭ out of grace. And they adde also more, that remission of synnes and iustification is due of necessitie to suche maner workes. For the hertes of men without the holy ghoste, be without feare of god, without trust towardes god / they do not beleue, that they be herde of god, that theyr synnes be forgyuen, that they be holpen and saued of god. Therfore they be wycked. But so it is, that an euyll tree can not brynge forthe good frutes, And without faythe it is impossible to please god. Wherfore although we graunt vnto frewyll libertie and power to worke the outwarde workes of the lawe: yet we graunt not to frewyll power to worke spirituall workes, that is to witte, to drede god truelye, to beleue and truste in god truelye, to decree with it selfe truelye, and to thynke yt god dothe loke vpon vs, doth heare vs, dothe forgyue vs. &c. These be the verye workes of the fyrst table, whiche mānes herte can not worke without the holye ghooste, as Paule saythe. The naturall man, (that is to saye, man vsynge onely his naturall powers) dothe not perceyue those thynges, whiche be of god. And this may be iudged, if men consydre howe the hertes do thynke of the wyll ⟨image 151⟩of god / whether they do verelye decree with them selues, that they be fauoured and herde of god. This fayth, it is an herde thyng euen for holy men also to kepe and holde fast: ergo moche lesse it is in wycked men, and it is receyued (as we sayd before) whan hertꝭ thrughly made affrayde, do heare the gospell, and do take consolation and conforte. This distribution therfore or diuision is profitable, in whiche ciuile iustice is assigned and gyuen to frewyll, & spirituall iustice to the gouernaūce of the holy hhoste, in them that be regenerate and borne agayne in Christe. For so is kepte and reteyned good ordre and discipline. For all men ought to knowe bothe that god dothe require that ciuile iustice, and that we be able after a certeine maner to ꝑfourme & fulfyll it. And yet neuertheles there is shewed the diuersitie betwyxte ciuile iustice, and spirituall iustice, betwyxte philosophicall iustice, and the doctrine of the holy ghoste / and it may be ꝑceiued where we haue nede of ye holy ghoste. Neyther is this diuision fyrst inuented by vs▪ but the scripture dothe moste euidētly teache it.

Augustine also treateth of the same / and of late days it was very well handled of William of Paris,¹ but it is ungraciously and wickedly trodden under foot,² and oppressed by them, which have dreamed, that men may obey the law of god, without the holy ghost. And that the holy ghost is given there where is respect of merits.

Augustine also treateth of the same / and of late dayes it was very well handeled of Wyllyam of Parrhise,¹ but it is vngraciously and wyckedly troden vnder foote,² and oppressed by them, whiche haue dreamed, that men may obeye the lawe of god, without the holy ghoste. And that the holye ghoost is gyuen there where is respecte of merites.

1. 1Austine
2. 2william of Parrhise.

❧ Of the cause of sin.

❧ Of the cause of synne.

The .xix. article our adversaries receive in which we confess,¹ that although one god alone hath created & made all nature, and doth conserve and keep all things that be: yet that notwithstanding, the cause of sin is in the devil and men, a will turning it self away from god, according to the saying of Christ, of the deuyll. Cum loquitur mendacium ex propri•s loquitur. When he speaketh a lye: he speaketh of his own.

THe .xix. article our aduersaries receyue in whiche we confesse,¹ that althoughe one god alone hath created & made all nature, and doth conserue and kepe all thingꝭ that be: yet that notwithstandynge, the cause of synne is in the deuyll and men, a wyll turnynge it selfe awaye from god, accordynge to the sayenge of Christe, of the deuyll. Cum loquitur mendacium ex propri•s loquitur. Whan he speaketh a lye: he speaketh of his owne.

1. 1The .19 Article of the cause of sin.The .19 Article of the cause of synne.

❧ Of works.

❧ Of workes.

IN the .xx. article,¹ they put these words expressly, that they do reject and disallow our saying, that men do not merit forgiveness of since by good works. This article they do say openly and plainly, that they do reject & disallow. What is to be said in a matter so manifest? Here the workmasters of the confutation do openly show and declare, with what spirit they be moved and led. For what is more certain & undoubted in the church, than that forgiveness of sins cometh freely for Christs sake / & that Christ is the mercy stock for our since, & not our works, as Peter saith,² To him all the prophets bear witness, that in his name, all they that believe in him, do receive remission of since. To this church of the prophets let us assent and agree, rather than to these ungracious writers of the confutation, which so boldly without shame blaspheme Christ. For although there have ben certain writers, which have thought, that after the remission ⟨image 152⟩of since, men be righteous in the sight of god, not by faith, but by the self works: yet did they never think this, that the remission of since doth come for our works sake, and not freely for Christs sake. Therefore this blasphemy is not to be suffered, that the honour of Christ be given & translated to our works. These divines be ashamed of nothing, if they dare pronounce such manner sentence in the Church. And we do not doubt, but that the Emperors majesty, and the most part of the princes, would in no wise leave this place remaining in the confutation, if they were admonished. ❧ ❧

IN the .xx. article,¹ they put these wordꝭ expressely, that they do reiecte and disalowe our sayenge, that men do not merite forgyuenes of synnes by good workes. This article they do saye openly and playnly, that they do reiecte & disalowe. What is to be sayd in a matter so manifest? Here the workmaysters of the confutation do openly shewe and declare, with what spirite they be moued and ledde. For what is more certein & vndoubted in the churche, thā that forgyuenes of sinnes cōmeth freely for Christꝭ sake / & that Christe is the mercy stocke for our synnes, & not oure workes, as Peter sayth,² To hym all the prophetꝭ beare witnesse, that in his name, al they that beleue in hym, do receyue remission of synnes. To this churche of the prophetes let vs assente and agree, rather than to these vngratious writers of the cōfutation, whiche so boldely without shame blaspheme Christe. For although there haue ben certein writers, whiche haue thought, that after the remission ⟨image 152⟩of synnes, men be ryghtuouse in the syghte of god, not by fayth, but by the selfe workes: yet dyd they neuer thinke this, that the remission of synnes doth come for our workes sake, and not freelye for Christis sake. Therfore this blasphemye is not to be suffred, that the honoure of Christe be gyuen & translated to our workꝭ. These diuines be ashamed of nothīg, if they dare pronounce suche maner sentence in the Churche. And we do not doubte, but that the Emperours maiestie, and the mooste parte of the princis, wolde in no wyse leaue this place remaynynge in the confutation, if they were admonyshed. ❧ ❧

1. 1The .21 article.
2. 2Act. 10