A22612:296
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.
They object against us, Adam, also David, which was punished for hꝭ adultery. Of these ⟨image 131⟩examples they do make an universal rule, that to every sin is correspondent a proper temporal punishment, in laying on the power of the keys. Afore it was said, that holy men do sustain punishments which be the works of god / they sustain contrition or terrors / they sustain also other common afflictions.1 So some sustain proper punishments laid on them by god, because of example to other. And these punishments do nothing belong to the keys. For the keys can neither lay them on, neither remit them, but god without the ministry or service of the keys, both doth lay them on, and also remit them. Neither doth this universal rule follow, as to gather in this wise. Upon David was laid a proper punishment for his offence: ergo besides the common afflictions, there is a certain other pain of Purgatory, in which to every sin is correspondent a degree of punishment. Where doth the scripture teach this, that we can not be delivered from eternal death, but by that recompense of certain pains besides the common afflictions? Contrariwise the scripture doth often times teach, that remission of since doth come freely for Christs sake / and that Christ is the overcomer of death and of sin. Wherefore we ought not to patch unto him the merit of satisfaction. And though there be afflictions left, yet not withstanding the scripture doth judge them to be mortifications of the sin present, not recompensations of eternal death, or prices of eternal death. Job is excused, that he was not punished for his offences committed in times passed: wherefore ⟨image 132⟩afflictions be not always punishments, or tokens of wrath. But rather fearful consciences be to be taught, that there be other better ends of afflictions: lest else they might think them selves to be rejected of god, if in afflictions they do see nothing but punishment, & the wrath of god. Other better ends I say are to be considered, as this end, that god doth another mans works, that he may do his own work. &c. as Isaiah doth teach in a long sermon.2 And when the disciples did ask Christ, concerning the blind man, who had sinned: Christ answered, that sin was not the cause of his blindness,