A22612:187
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.
And none of all these things be done by the love, but only by mercy, these things be brought about. And mercy is by only faith attained. Yet I must needs grant that if love be lost the holy ghost is lost and if the holy ghost be lost, faith must needs be also lost. Therefore he sayeth, If I have not love, but he addeth not the affirmative that love justifieth. But they dispute that love is preferred before faith and hope.1 For Paul saith, that the greatest of these is love. Now it is most likely that the greatest & chefest virtue doth justify.2 To this I answer thus. Although Paul in this place speaketh properly of the love of the neighbour and signifieth that love is greatest because it hath most fruits, where as faith and hope only have to do with god, but love outwardly toward men hath infinite offices: yet let us grant unto our adversaries that the love of god and our neighbour is the greatest virtue, sith thꝭ precept is the greatest Thou shall love thy lord god. &c. But how shall they gather hereby, that love justifieth? Mary say they, because the greatest virtue justifieth. Nat so, for like as the greatest or first law doth not justify, so doth neither ⟨image 73⟩the greatest virtue of the law. For there is no law which more accuseth us, which maketh more that our conscience is angry with the judgement of god, than this greatest law doth Love thy lord god with all thy heart. For what one of all the saints save only Christ dare boast that he hath satisfied this law? Ergo the virtue of the law justifieth not. But that virtue justifieth which taketh reconcilement that is given for Christs sake. This virtue is faith nor it justifieth not for the own worthiness but only because it receiveth mercy by which for Christs sake we be recounted just. For we be just that is to say accepted to god not for our own perfection but by mercy for Christ. if it so be, that we take it and lay it against the wrath of god. But the adversaries do give justification to love for none other cause but for as much as they teach the law & dream that righteousness is the obedience of the law For mans reason only looketh to the law and understandeth none other justice than the obedience of the law.
And none of all these thyngꝭ be done by ye loue, but only by mercie, these thynges be brought about. And mercie is by only fayth atteyned. Yet I must nedes graunt that if loue be lost the holy ghost is loste and if the holy ghoste be loste, fayth muste nedes be also loste. Therfore he sayeth, If I haue nat loue, but he addeth nat the affirmatiue that loue iustifyeth. But they dispute that loue is preferred before fayth and hope.