A22612:317
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.
Finally, that the common people also should have a certain instruction and discipline. For the diversities of times, and the variety of ceremonies availeth to monish the common people. These causes moved the fathers to observe and keep ceremonies, as Epiphanius doth openly witness in his disputation against the Encratites,1 which did lay upon them selves certain traditions,* they did abstain from wine, even also in the very supper of the lord. They did eat no flesh, no neither yet fish, in which thing they did far ⟨image 142⟩pass the friars of dominikes order. Marriage they did hate most of any thing, albeit the company of women they did not hate. For this thing doth Epiphanius lay against them. For they had flocks of women, which followed the same sort and kind of living that they did, even as at this day the religious men commonly have monasteries of women near unto them. And these observances they did imagine to be the true honour & service of god, and to be justice, for which they were acceptable unto god, and by which they did pacify the wrath of god. This opinion doth Epiphanius disprove, and showeth that there be other ends of the traditions. For he saith that traditions •e to be praised and allowed, which be made either for temperance, or for civil governance, that is to say, either to tame and subdue the flesh▪ for the instruction of the unlearned persons, or else for a civil order to be had. And we also judge, that for these causes traditions may be well kept, that is to say, to the intent that the people should be present at divine service in sober wise, so as Jehoshaphat and the king of Nineveh did by proclamation command fasts. Also that the order & ceremonies in the church should teach the unlearned, what is done in every time. Hereof were ordained the Christmas holy days, the holy days of Easter, and whitsun tide, & such other like. This is it that Epiphanius saith, that traditions were instituted because of an order to be had, & that such order should put men in remembrance of the history, and of the benefits of Christ. For the tokens or marks of things, being a• it ⟨image 143⟩