A22612:183
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.
Which thing also appeareth in this our cause. For that rule which I right now recited expoundeth all the sayings which be recited of the law and of the works. For we grant that the scripture otherwhiles doth teach the law, otherwhiles the free promise of remission of since for Christ. But our adversaries do utterly destroy the promise in saying that faith doth not justify, but teach that for our love and works we receive remission of since, & reconciliation. For if remission of since should hang of the condition of our works, so were it very uncertain. For we never do sufficient works. Then the promise shall be put out of ire. Wherefore we call again good minds to the consideration of the promises, and we teach them of the free remission and reconcilement that is made by the faith in Christ. After this, we add also the doctrine of the law, not that by the law we should deserve ⟨image 70⟩forgiveness of sins, or that for the law we should be counted righteous, and not for Christ, but for this intent, because god requireth good works. For we must wisely distinct the law and the promises. It must be seen what scripture giveth to the law, and what to the promises. For it praiseth and commandeth good works in such sort that it taketh not away the free promise nor the benefit that we have by Christ. For good works are to be done because God requireth them and therefore they be the effects of regeneration as Paul teacheth.1 We be his work made by Christ Jesus to good works which God hath prepared that we should walk in them. Wherefore good works ought to ensue faith, as a giving of thanks toward god, also that in them faith may be both exercised and increase, and be showed to other, that by our confession other may be stirred to devotion. Therefore saith Paul that Abraham toke circumcision not that for the very work he should be counted righteous, but that he might have a mark printed in his body, whereby he might be brought in remembrance and conceive still more faith and more. Also to the intent he should confess his faith before other and by his witnessing provoke other to believe.2 So Abel by reason of his faith offered a more acceptable sacrifice for the sacrifice pleased god not for the very sacrifice but because Abel by his faith was assured that god was pleased with him because of hꝭ mercy.