A22612:208
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.
Wise men may easily guess. In words most plain and evident, they have found a starring hole. But who seeth not, that in this place is rebuked the confidence and trust of our own works?1 But our adversaries do cry against us, that eternal life is due of worthiness for our own god works / because eternal life is called a reward. We will make a short and a plain answer.2 Paul calleth eternal life a gift, because when we be reputed righteous for Christs sake, we be also made the sons of god and coinheritors with Christ. But in another place it is written. Plenteous shall your reward be in heaven. If our adversaries do think that the•e things be repugnant the one to the other: let them selves dissolve the doubt. But they be none indifferent judges. For they leave out this word (gift) they leave out also the fountains of the hole busyness (that is to say) in what wise men be justified / and that Christ is continually a Mediator. In the mean season they pick out this word (reward) And that they do most bitterly interpret not only against the scripture, but also against the custom and usual manner of speaking. Hereof they reason, because it is called reward, that therefore our works are such which ought to be the price, for which eternal life is dew. Verily this is a new kind of logic. We hear thꝭ word (reward) ergo our works do satisfy and fulfil the law? Ergo we be accepted to god for our own works, and need not the mercy of Christ the propitiator, or faith receiving mercy? And they ⟨image 88⟩cumulate a great heap of arguments one upon another, after the manner of Chrysippus. Good works be the price, for which eternal life is due. Good works do satisfy the la•e of god. And besides, there may be done •orkes of supererogation: Therefore men may not only satisfy and fulfil the law of god, but also do more than fulfil it.3 And because Monks and Friars do more than fulfil the law, therefore they have merits more then they need them selves. And because it is liberality to give unto other of that which thou haste above thine own necessity: therefore they may give those merits to other men. They devise also a sacrament (that is to say) a witness and a mark of this giving, for when men be dead they put about them the habits of their religious men, to witness that other mens merits be applied unto them.