A brief and pithy sum of the Christian faith made in form of a confession, with a confutation of all such superstitious errors, as are contrary thereunto. Made by Theodore de Beza. Translated out of French by R.F.A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.
Theodore Beza 1519–1605London: printed by Richard Serll, 1565
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.
10 Of the remedy which faith findeth in Jesus Christ only against the first assault of the first temptation grounded upon the multitude of our sins and what assurance there is in this case, either upon the saints, or upon our selves.
10 Of the remedy w•hich faith findeth in Iesus Christ only against the first assault of the fyrst temptatiō grounded vpon the multitude of our sinnes and what assuraunce there is in this case, eyther vpon the sayncts, or vpon our selues.
Let us then see how in Jesus Christ only we find• sufficient remedies against all the temptations of Satan & all dismaying of conscience. First Satan & our own conscience to show our unworthiness setteth before us y• nature of God perfectly righteous as chief enemy & revenger of all iniquity, Now sith that we find that we be covered with an infinite number of iniquities, it followeth that we can look for nothing, ⟨p. 19⟩but the reward of sin, that is to say, death aeternal. What can man allege now against this conclusion? Certainly, nothing, that is available, except it be that which I shall say hereafter. For first if he have recourse unto Gods mercy, forgetting his justice, he deceiveth him self. For this is a thing most sure, that2 God is in such wise merciful, that notwithstanding his justice must be entirely and fully confessed as we have declared here before in the. 26. article of the. 8 point. If then we will allege for a cloak to cover our sins y merits of saints, first we do them great wrong, for as much as David himself crieth out and saith: enter
place he confesseth y• his works can not attain unto God. And what said Paul of Abraham that holy person and father of the faithful? If Abraham c saith he had ben justified by works, he had wherein to rejoice, but not toward God: for what saith the scripture? Abraham believed
⟨image 42⟩
God, and that was counted to him for righteousness. And what saith Saint Paul of him self, truly
sayeth he, I know not my self to be culpable, but yet am I not thereby justified. Howe can we then allege the merits of Saints for a satisfaction for our sins, for so much as themselves had no refuge but
Moreover if it had been so that the saints had merited heaven by their holy life, (the which could not be sith they do testify themselves the contrary) had they not received already the payment and reward for their merits and good works, by what right or title then can we allege their merits any more?
For to say that they had so many merits y• there remained overplus for other, is that not as much as fal•efy that which they have left us in writing? And what more?
LEt vs then sée how in Iesus Christ onely wée find• sufficient remedies against all the temptations of Sathan & all dismaying of conscience. First Sathan & our owne conscience to shewe our vnworthines setteth before vs y• nature of God perfitly rightwyse as chiefe enemie & reuenger of all iniquity, Now syth that wée fynde that wée be couered with an infinite number of iniquities, it foloweth that we can looke for nothing, ⟨p. 19⟩but the rewarde of sinne, that is to saye, death aeternall. What can man alledge now against this conclusion? Certainly, nothing, that is auayleable, except it be that which I shal say hereafter. For first if hee haue recourse vnto Gods mercye, forgetting his iustice, hée deceyueth him selfe. For this is a thing most sure, that2 God is in such wyse mercifull, that notwithstanding his iustice must be entierly and fully confessed as wée haue declared here before in the. 26. article of the. 8 point. If then we wyl aledge for a cloke to couer our sinnes y• merites of saints, fyrst we doo them great wrong, for as much as Dauid himselfe cryeth out and sayth: enter anot Lorde into iudgement with thy seruant, & in another bplace he confesseth y• his workes can not attayne vnto God. And what sayd Paul of Abraham that holye person and father of the faithfull? If Abraham c saith he had ben iustified by workes, hée had wherein to reioyce, but not towarde God: for what sayth the scripture? Abraham beléeued ⟨image 42⟩God, and that was compted to hym for ryghteousnesse. And what sayth Saynt Paule of him selfe, truely dsayeth he, I knowe not my selfe to be culpable, but yet am I not therby iustified. Howe can we then alledge the merites of Saintes for a satisfaction for our sins, for somuch as themselues had no refuge but eto the only mercy of god, being pacified by Iesus Christ. *Moreouer if it had bene so that the saintes had merited heauen by their holy lyfe, (the which coulde not be syth they doo testifie themselues the contrary) had they not receyued already the payment and rewarde for their merites and good workes, by what ryght or tytle then can we alleadge theyr merites any more? *For to say that they had so many merites y• there remayned ouerplus for other, is that not asmuch as fal•efy that which they haue left vs in writing? And what more?
aRoma. 5. b
2Augustine, the merits of Saints first reason.Augustine, the merites of Sayntes first reason.
Is it not as much as to say y• they had nothing to do with the death of Jesus Christ, because they had in them more merits and goodness then they ⟨p. 20⟩needed? And moreover *if they had merits more then they needed, by what right know we that they be ours? Is it because we think that we have bought them? Behold Saint Peter reproved Simon the Magician of this false and cursed merchandise: thy money and thou perish together saith he, because thou thinkest to buy the gift of God with2 money. Behold now how we thinking to honour the Saints dishonour them as much as we can possible, but now if the works of Saints can take no place or profit us in this point, what can we find in our selves, or in any other man living, that can be sufficient? But for to cut of all such false imaginations, let us consider the reasons following.
Is it not as much as to say y• they had nothing to doo with the death of Iesus Christe, because they had in thē more merytes and goodnesse then they ⟨p. 20⟩néeded? And moreouer *if they had merites more then they néeded, by what ryght know we that they be ours? Is it because we thinke that we haue bought them? Beholde Sainte Peter reproued Symon the Magicien of this false and cursed marchandize: thy mony and thou peryshe together sayth hée, because thou thynckest to buye the gyfte of God with2 money. Beholde now how we thinking to honour the Saintes dishonour them as much as we can possible, but nowe if the workes of Saints can take no place or profite vs in this point, what can wée finde in our selues, or in any other man lyuing, that can be sufficient? But for to cutte of all suche false imaginations, let vs consider the reasons folowing.
First would we not coumpt that man without his wit which would persuade himself to be quite of his creditor under this colour or pretence, to have dreamed that he had payed his debt, or that an other had payed it for him, even so do we towards God▪ when we be not ⟨image 43⟩content with the satisfaction of Jesus Christ only. For what foundation or ground hath all the will, works, or merits of Saints worshippings, but only the fantasy and imagination of man, as though God ought to take all things well which we invent or seem well to us? But contrariwise, here what Jesus Christ saith with his own mouth: they honour me in gvain saith be, keeping commandments of men: and in another place he sayeth, when hye come to appear before my face, who required such things of you to tread in my courts? &c.
First would we not coumpt that man without his wyt which would perswade himselfe to be quite of his creditour vnder this colour or pretence, to haue dreamed that he had payed his debte, or that an other had payed it for him, euen so doo we towardes God▪ when wée be not ⟨image 43⟩content with the satisfaction of Iesus Christe onely. For what foundation or ground hath all the wyl, workes, or merites of Saints worthyppings, but only the fantasie and imagination of man, as though God ought to take all things well which wee inuent or seeme well to vs? But contrarywise, here what Iesus Christ saith with his owne mouth: they honour me in gvaine sayth be, keeping cōmaundements of men: and in another place hée sayeth, when hye come to appéere before my face, who required such things of you to tread in my courts? &c.
Secondly, when we say that we stay upon the only mercy of God, and yet do allege or think that we have satisfied or payed part altogether, is not this a derogation to his mercy?
Secondly, when we say that we stay vpon the only mercy of God, and yet doo alledge or thinke that we haue satisfied or payed parte altogether, is not this a derogation to his mercie?
Thirdly, not to be satisfied iwith the only merits of Jesus Christ, but to go about to join and annex other with him, is it not as much as to deny Jesus Christ to be our only saviour & to make him but a ksaviour in parts? ⟨p. 21⟩Fourthly, is not this the robbing of god of his perfect justice land so consequently of his divine power when we be so fool hardy to set against his merits y• works of man (wherein be so many imperfections: how excellent so ever they mbe) to pacify y• wrath of god. And yet the Prophet David nsaid, enter not Lord into Judgement with thy servant. &c. Let us learn therefore to answer to the foresaid argument of Satan after an other manner, that is on this wise. Thou sayest Satan that God is that perfectly righteous & revenger of all iniquity. I do confess, but I will join thereto an other property of Justice which thou hast left out, that is, for as much as god is righteous, he is content with one payment. Thou wilt say then that there be infinite iniquities in me which deserve eternal death. I do grant, but I add more to it which y• haste maliciously omitted, that is, othat the iniquities which be in me were most sufficiently revenged and punished in Jesus ⟨image 44⟩Christ which hath horn the judgement of God in my stead, so upon this I make my conclusion contrary to thine, that is to say, forasmuch as God is righteous and pwill not be paid double, and Jesus Christ God qand man hath by one infinite obedience made satisfaction to rthe infinite majesty of GOD▪ it followeth sthat my iniquities, can no more fray nor trouble me, my accounts tand debts being assuredly raised and wiped out by the precious blood of Jesus Christ which was made accursed vfor me, dying righteous for the xunrighteous. Upon this we may be sure that Satan will set before our eyes all our afflictions and troubles, and especially death, yalleging y• they be as many sufficient testimonies against us that God will not forgive us our sins, but we must reply to that concerning afflictions.
Thirdly, not to be satisfied iwith the onely merites of Iesus Christe, but to goe about to ioygne and annexe other with him, is it not as muche as to deny Iesus Christe to be our onely sauiour & to make him but a ksauiour in parts? ⟨p. 21⟩Fourthly, is not this the robbing of god of his perfect iustice land so consequētly of his diuine power when we be so foole hardy to set against his merits y• works of man (wherin be so many imperfections: howe excellent so euer they mbe) to pacify y• wrath of god. And yet the Prophet Dauid nsaid, enter not Lorde into Iudgement with thy seruaunt. &c. Let vs learne therefore to aunswere to the foresayde argument of Sathan after an other maner, that is on this wise. Thou sayst Sathan that God is that perfectlie righteous & reuenger of all iniquitye. I doo confesse, but I wyll ioygne thereto an other property of Iustice which thou hast lefte out, that is, for as muche as god is righteous, he is content with one payment. Thou wylt saye then that there be infinite iniquities in me which deserue eternall death. I doo graunt, but I adde more to it which y• haste maliciously omitted, that is, othat the iniquities which be in me were most sufficiently reuenged and punished in Iesus ⟨image 44⟩Christ which hath horne the iudgement of God in my stead, so vpon this I make my conclusion contrary to thine, that is to saye, for asmuch as God is righteous and pwyll not be payde double, and Iesus Christe God qand man hath by one infynite obedience made satysfaction to r
First although all kind of afflictions and also death be entered into the world through sin, yet God when he punisheth us, hath not ever respect to ⟨p. 22⟩our sins as it appeareth in the history of Job, and z many other places, but in1 scourging us he hath divers respects tending to his glory and our profit as shall be said hereafter in the last article of the fourth point. Furthermore, although god▪ doth afflict his elect for their sins, until they feel the very pains of death, aayet is he not angry with them as a Judge to condemn them? but as a Father chastising his children to preserve them from perishingbb, or give other examplecc.
First although all kinde of afflictions and also death bée entered into the worlde thorowe sinne, yet God when he punisheth vs, hath not euer respecte to ⟨p. 22⟩our sinnes as it appeareth in the history of Iob, and z many other places, but in1 scorging vs he hath diuers respects tendynge to his glorye and our profyte as shalbe sayd hereafter in the laste artycle of the fowrth poynt. Furthermore, although god▪ doth afflict his elect for their sinnes, vntyll they feele ye very paines of death, aayet is he not angry with them as a Iudge to condempne them? but as a Father chastising his chyldren to preserue them from perishingbb, or geue other examplecc.
11 The remedy which only faith findeth in Jesus Christ only against the second assault of the first temptation grounded upon this, that we be unfurnished of the righteousness which God requireth of us.
11 The remedy which onely faith fyndeth in Iesus Christ onely against the second assault of the fyrst temptation grounded vppon this, that we be vnfurnyshed of the righteousnes which God requireth of vs.
The second assault which satan may make against us, because of our unworthiness is, that it is not sufficient to have lived without sin, or to have satisfied for our since, but is required furthermore y• man should fulfil the whole. ⟨image 45⟩law, that is to say, that he hath loved God perfectly, and his neighbour as him self. Bring aforth then this righteousness or else how wilt thou bear y• curse of the law and the majesty of god? Now what can all the righteousness of man help us against this assault? For here is spoken of a perfect obedience according to y• law which was never found but in Jesus Christ only. Let us learn here again to appropriate to us by faith another treasure & benefit of Jesus Christ, that is to say his righteousness. For we bknow that it is he that hath fulfilled all righteousness having perfectly obeyed God his Father, & perfectly loved his enemiesc, so y• he became accursed dfor them as s. Paul saith, that is to wit, he did bear the judgement of the wrath of God efor them, to the end y• we being •lad with this perfect righteousness, which is imputed to us by faith, as though it were properly our own, fwe may be made acceptable before God as brethreng, and coheirs with Jesus Christ. Now for this ⟨p. 23⟩point, Satan must perforce have his mouth stopped, so that we have the faith which maketh proper to us Jesus Christ with all the riches and treasures which he hath to communicate to those which believe in him.
THe second assault which sathan may make against vs, because of our vnworthines is, that it is not sufficient to haue lyued without sinne, or to haue satisfied for our syns, but is required furthermore y• man should fulfyll the whole. ⟨image 45⟩lawe, that is to saye, that he hath loued God perfectly, and his neighbor as him self. Bring aforth thē this righteousnes or els how wilt thou beare y• curse of the law and the maiesty of god? Now what can al the righteousnes of man helpe vs against this assault? For here is spoken of a perfect obediēce according to y• lawe whiche was neuer founde but in Iesus Christ only. Let vs learne here again to appropriate to vs by faith another treasure & benefite of Iesus Christe, that is to say his righteousnes. For we bknow that it is he that hath fulfilled al righteousnes hauing perfectly obeyed God his Father, & perfectly loued his enemiesc, so y• he became accursed dfor them as s. Paul sayth, that is to wete, he did beare the iudgement of the wrath of God efor them, to the ende y• we being •lad with this perfect rightousnes, which is imputed to vs by faith, as though it were properly our own, fwe may be made acceptable before God as brethreng, and coheyres with Iesus Christ. Now for this ⟨p. 23⟩poynt, Sathan must perforce haue his mouth stopped, so that we haue ye fayth which maketh proper to vs Iesus Christ with all the riches and treasures which he hath to communicate to those which beléeue in him.
Satan hath yet remaining one assault in the temptation of our unworthiness, which is this. Although thou hast satisfied for the pain of thy sins in the person of Jesus Christ, & that thou art also clothed with his righteousness, yet art thou corrupted in thy nature, awherein alway remaineth the root of all sin. How darest thou then appear before the majesty of God enemy to all uncleanness, band also which seeth the bottom of thy hartc? Now concerning this point, we find yet one easy remedy in Jesus Christ only upon whom we must stay. But we be yet so enclosed in this ⟨image 46⟩mortal dbody that we do not the good which we would, and yet do feel the sin ethat remaineth in us, and the flesh that striveth against the spirit, fby reason whereof we be yet defiled in body and soul concerning our selvesg, but for as much as by faith we be united, incorporated, hrooted, iand kgrafted in Jesus Christ, by whom our nature hath been from the first moment of his conception more fully mrestored & sanctified, and made more pure, nthen ever it was created in Adam forasmuch13 as Adam was made but according to the image of God, and oJesus Christ is very God, who hath taken upon him our •iesh conceived by the virtue of the holy ghost, this sanctification of Jesus Christ is imputed to us as our own, then cannot y• natural corruption (which resteth partly yet in us) come in accountp, for as much as it is covered & clothed with the holiness of Jesus Christ, who is much more able to sanctify and cleanse us before God, then the natural corruption ⟨p. 24⟩is to defile and corrupt us.
SAtan hath yet remaining one assault in the temptation of our vnworthynes, which is this. Although thou hast satisfyed for the payne of thy sinnes in the person of Iesus Christe, & that thou art also clothed with his righteousnesse, yet art thou corrupted in thy nature, awherein alwaye remayneth the roote of all sinne. How darest thou then appeare before the maiestie of God enimy to all vncleanes, band also which séeth the botome of thy hartc? Now cōcerning this poynt, we fynde yet one easie remedie in Iesus Christ only vpon whom we must staye. But we be yet so enclosed in this ⟨image 46⟩mortall dbody that wée doo not the good whiche wée woulde, and yet doo féele the synne ethat remayneth in vs, and the flesh that striueth against the spirit, fby reason whereof we be yet defyled in body and soule concerning our seluesg, but for as much as by fayth wée be vnyted, incorporated, hrooted, iand kgrafted in Iesus Christe, by whome our nature hath bene from the first moment of his conception more fullye mrestored & sanctified, and made more pure, nthen euer it was created in Adam for asmuch13 as Adam was made but accordinge to the image of God, and o
IN the second temptation Satan shall reply upon this that Jesus Christ is not dead for all since for as much as all shall not be saved. Then let us have recourse to our faith and answer him, that true it is, none but the believers1 do receive the fruit of this passion & satisfaction of Jesus Christ. But this in stead of dismaying us doth rather establish us. For that we do know in our hearts that we have faith whereby it is already said in the third article of this fourth point, it is not enough only to believe that Jesus Christ came to save sinners but we must particularly every man apply and appropriate Jesus Christ to himself bin such wise that he do conclude with him self, I am in Jesus Christ by faith, and therefore I can not perish, but am sure of my salvation, so then to be assured that we have ⟨image 47⟩overcome Satan in these three assaults of the first temptation, and also to resist the second, we must examine our selves whether we have this faith or not. The means is to ascend by the effects unto the knowledge of the cause which worketh them. Now the effects which Jesus Christ worketh in us, when we have apprehended him by faith be of two sorts. The first is the testimony which the holy spirit bringeth to our spirits that we be the children of god, and which maketh us cry abba father cin a certain assurance. Secondly, we must understand when we do join & appropriate to our selves Jesus Christ by faith, it is not by a certain vain or foolish fantasy & Imagination, but really and din deed although it be spiritually, in such wise y• as the soul bringeth forth her effects and works being naturally united to the body, so when by faith Jesus Christ is given to us to dwell in us, his virtue then bringeth and showeth forth his force & virtues. The which is understand ⟨p. 25⟩in the Scripture by this word regeneration, ebecause they make us become new creatures, concerning the qualities. fAnd this regeneration hath three parts. For as the natural corruption holdeth our persons captive both in body and soul, working in us both sin and death:
IN the second temptation Sathā shall replye vpon this that Iesus Christ is not deade for all synnes for as muche as all shall not be saued. Then let vs haue recourse to our fayth and answere him, that true it is, none but the beléeuers1 doo receyue the fruite of this passion & satisfaction of Iesus Christe. But this in steade of desmayinge vs doth rather establishe vs. For that we do know in our hartes that wée haue faith wherby it is already saide in the thyrd article of this fourth point, it is not inough only to beléeue that Iesus Christe came to saue synners but we must particularlye euerye man applye and appropriate Iesus Christ to himself bin such wise that he doo conclude with him selfe, I am in Iesus Christ by faith, and therfore I cā not perishe, but am sure of my saluation, so then to be assured that we haue ⟨image 47⟩ouercome Sathan in these thrée assaults of the first temptation, and also to resist the second, wée must examine our selues whether we haue this faith or not. The meanes is to ascend by the effectes vnto the knowledge of the cause which worketh them. Nowe the effectes which Iesus Christe worketh in vs, when wée haue apprehēded him by faith be of two sortes. The first is the testimony which the holye spirite bringeth to our spirites that we be the children of god, and which maketh vs cry abba father cin a certain assoraunce. Secondlye, we must vnderstand when we do ioyne & appropriat to oure selues Iesus Christe by fayth, it is not by a certaine vaine or folish fantasie & Imagination, but really and din déede although it be spirituallye, in such wyse y• as the soule bringeth foorth her effects and woorkes being naturallye vnited to the body, so when by faith Iesus Christ is geuen to vs to dwell in vs, his vertue then bringeth and sheweth forth his force & vertues. The which is vnderstād ⟨p. 25⟩in the Scripture by this worde regeneration, ebecause they make vs become newe creatures, concerninge the qualities. fAnd this regeneration hath thrée partes. For as the naturall corruption holdeth our personnes captiue bothe in body and soule, working in vs bothe synne and death:
1a Roma. 8. c. 2. Cor. 2. c 1. Joh•. 4. ea Roma. 8. c. 2. Cor. 2. c 1. Ioh•. 4. e
alledging y• they be as many sufficient testimonies against vs that God wyll not forgeue vs our sinnes, but we must reply to that concerning afflictions.
Iesus Christ is very God, who hath taken vpon him our •iesh conceyued by the vertue of the holy ghost, this sanctification of Iesus Christ is imputed to vs as our owne, then cannot y• naturall corruption (which resteth partly yet in vs) come in accompt
, for as much as it is couered & cloathed with the holynesse of Iesus Christe, who is much more able to sanctifye and cleanse vs before God, then the natural corruption
