A22612:281
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 for this cause principally have we disputed of satisfactions, lest they should be received to the defacing and obscuring of the justice of ⟨image 123⟩faith, & lest men should think, that for those works they obtain remission of since. And this error is increased by many sayings which be commonly used in schools, as (for example) when in the definition of satisfaction they put this particle & clause, that it is done to pacify the wrath and displeasure of god. But yet our adversaries grant,1 that satisfactions do not avail or help to the remission of the sin or offence / but they imagine that satisfactions be available to redeem the pains either of Purgatory, or else other. For thus they teach, that in the remission of sin god forgiveth the offence. And yet because it is convenient to the justice of god, to punish sin, he changeth the pain eternal into pain temporal & transitory. They add moreover, that part of that temporal pain is released by the power of the keys, and the residue is redeemed by satisfactions. And it can not be perceived, what pains they be of which part is released by the power of the keys: onles they do say that part of the pains of Purgatory be released / of which thing it should ensue that satisfactions be only pains redeeming Purgatory, and these satisfactions (they say) to be of strength also, though they be done of them which be fallen again into deadly sin: as who should say that the wrath and displeasure of god might be appeased by them which be in deadly sin. All this is but a feigned matter lately imagined without authority of scripture, and of the old doctors of the church / and not so much as Peter Lombard doth speak after this manner of satisfactions. The school men saw that there were satisfactions ⟨image 123⟩in the church: but they perceived not that these open shows and spectacles of penitents were instituted partly for cause of example, and partly to prove and try them, which desired to be received of the church. Briefly, they did not perceive that it was a discipline, and a matter utterly and mere political. And therefore they superstitiously imagined those satisfactions not to be available to discipline in the sight of the church, but to be of power and strength to appease the divine wrath.
And for this cause principally haue we disputed of satisfactions, lest they shulde be receiued to the defacynge and obscurynge of the iustice of