A22612:391
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 two kinds of sacrifice we must both in this controversy, and also in many other disputations have always in sight & before our eyes / and we wust with singular diligence take heed, that they be not confounded and mingled together That if the quantity of this book would suffer it▪ we would add also the reasons of this our division. For it hath sufficient authorities and testimonies in the epistle of Paul to the Hebrews, & in other places. And all the levitical sacrifices may be reduced and brought to these members, as to their own proper houses. For they were called in the law certain propitiatory sacrifices / because of their signification or similitude▪ and not because they did merit remission of since before god / but because they did merit remission of since as touching to the justice of the law, so that they for whom such sacrifice were made, should not be excluded from this policy or common weal And therefore Holocaustum pro p•ccato and Holocaustum pro delicto, that is to say an hole burnt sacrifice for sin and an hole burnt sacrifice for a fault or offence, these (I say) were called propitiatory sacrifices. But oblation, libation, retributions, first fruits, tenths, all these were called sacrifices Eucharistical, that is to say, sacrifices of thanks giving. But in very ⟨image 179⟩deed there was but only one sacrifice propitiatory in the world,* and that was the death of Christ / as the epistle to the Hebrews teacheth which sayeth. Impossibile est sanguine tau•orum et hircorum auferri peccata, that is to say. It is impossible that since should be taken away by the blood of bulls and goats.2 And a little after he sayeth of the will of Christ.3 In which will we be sanctified, by the oblation of the body of Jesus Christ ones for ever. And Isaiah interpreteth the law, to the intent that we should know the death of Christ to be very satisfaction for our since or purgation, not the ceremonies of the law / and therefore he sayeth. After that he shall have given his life an host or sacrifice for since: he shall see seed or posterity of long continuance. &c.