A22612:144
The Confession of the Faith of the Germans
The confession of the faith of the Germans exhibited to the most victorious Emperor Charles the. v. in the Council or assemble holden at Augusta the year of our Lord. 1530. To which is added the apology of Melanchthon who defendeth with reasons invincible the aforesaid confession translated by Richard Taverner at the commaundeme[n]t of his master Thomas Cromwell chief Secretary to the kings grace.The confessyon of the fayth of the Germaynes exhibited to the moste victorious Emperour Charles the. v. in the Councell or assemble holden at Augusta the yere of our Lorde. 1530. To which is added the apologie of Melancthon who defendeth with reasons inuincible the aforesayde confesyon translated by Rycharde Tauerner at the commaundeme[n]t of his master Thomas Cromwel chefe Secretarie to the kynges grace.
Imprinted at London : In fletestrete, by me Robert Redman, dwelling at the sign of the George next to saint Dunstones Churche, 1536Imprynted at London : In fletestrete, by me Robert Redman, dwellynge at the sygne of the George nexte to saynt Dunstones Churche, 1536
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A man might also out of this place gather an argument that faith justifieth, for if justification is only by the word, and the word is only received by faith, it followeth that faith justifieth. But there be greater reasons. This have we spoken to the end to show the form and manner of regeneration, and that it may be understand what manner of thing faith is whereof we speak.
A man myght also out of thys place gather an argumēt that fayth iustifieth, for yf iustyfycacyon is only by the worde, and the worde is only receyued by faythe, it foloweth that faythe iustyfyeth. But there be greter reasons. Thys haue we spoken to thende to shewe the fourme and maner of regeneracyon, and that it maye be vnderstonde what maner of thynge fayth is wherof we speke.
*Now we will show that faith justifieth, where, first of all, the readers must be admonished that as it is necessary to maintain this opinion that Christ is our mediator, so is it necessary to defend that faith justifieth. For how shall Christ be a mediator, if in justification we use not him as a mediator, if we think not that for him we be reputed righteous? And that it is, to believe and trust to the merits of Christ, that for him god will surely be pacified with us. Also as we must defend that beside the law, the promise of Christ is necessary, so we must defend that faith justifieth, for the law teacheth not free remission of sins. Moreover the law can not be fulfilled, onles we first receive the holy ghost. wherefore it is needful to defend, that the promise of Christ is necessary. But this promise can not be taken but by faith, Ergo, they which deny that faith justifieth, do nothing but teach the law, disannulling the gospel, and disannulling Christ.2 But some perchance, when it is said that faith justifieth, understandeth it of the beginning, that faith should be the beginning of justification, or a preparative to justification, so that it is not the very faith which maketh us acceptable to god, but the works which follow. And they dream that faith is so highly commended because it is the beginning. For the beginning of thing is greatly esteemed, and therefore it is commonly said. Principium dimidium totius. The beginning is half of the hole. As if a man would say that grammar maketh the doctors of every science, because