A22612:207
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.
These things do not agree together, for they be very fare unlike, Unlike causes, unlike objects of confidence and trust be in the first proposition, and in the latter. Trust in the first proposition, is the trust of our own works. Trust in the latter proposition is the trust of God's promise. Nome Christ condemneth confidence and trust in our own works, but he doth not disallow the trust in his own promise, he willeth not that we despair of the grace and mercy of god, he rebuketh our works as unworthy but he rebuketh not the promise which freely offereth mercy. And Ambrose speaketh exceedingly weal in thꝭ point, thus. Grace is to be known, 1but nature is ⟨image 87⟩not to be known, we must trust to the promise of grace, and not to our nature. But our adversaries follow there accustomed manner.2 They do ungraciously wrest the sentence that maketh for faith, against the doctrine of faith. For this cavillation doth abrogate the gospel to say▪ when ye shall have believed all things, say that faith is unprofitable. Doth not the gospel promise remission of since, and salvation even unto them which have no good works at all so that they will be converted and not despair, but by faith in Christ obtain remission of since? Do our adversaries bid them despair whose consciences find no good works, which they may plead against the judgement of god? Will they say unto them, that faith is unprofitable? God give these sophisters a mischief with such cavillations which do subvert the hole gospel which do abrogate the free remission of since, which do take away from godly consciences firm and sure consolations.3 But that cavillation among other is utterly childish where as they interpret the servants to be unprofitable because the works be unprofitable to god, but profitable to us. But Christ speaketh of y• utility and profit which maketh god detour to us of grace. Howbeit it is beside the purpose, here in this place: to dispute of utility or inutility. For unprofitable servants betoken unsufficient or unable servants, for no man feareth god so much, no man loveth so much, no man believeth or trusteth god so much as he ought to do / no man fulfilleth the law. But let us now pass over these vain cavillations of our adversaries