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.
27 How it is to be understand that we have spoken of the authority of the word written, and if it be necessary to translate it into all languages.
27 Hovv it is to be vnderstande that vve haue spoken of the auctoritie of the vvoorde vvritten, and if it be necessarie to translate it into all languages.
Thirdly, when we say that the Gospel so written and registered as God hath given it us, ais the only ordinary mean, with the which the spirit of God is served to save man, by reason whereof this word is called the word of life band of reconciliationc: We do not rest nor stay upon syllables, neither upon paper and ink, neither upon a Gospel hanged about ones neck, or read, spoken, or pronounced only as these Charmers do their charms, neither a Book finely carved and gilt, or worshipped by sensing, and other fine inventions: but exclude all fantastical inventions, which ever have served the Devil. and understand that to be the Gospel which is well and truly preached4 and expounded, so that the substance thereof be well understand by the people, and to lay it up in their hearts, where it may bring forth the fruit of true repentance by faithe, as Saint Paul and Saint Peter have expressly declared. Also Jesus ⟨image 74⟩
go read the Gospel in an unknown tongue, and worship the book wherein it is written, but he said, go and preach the Gospel to all Creatures. But how shall they believe without understanding?
For faith cometh by hearing: as saith Saint Paul. And how shall they understand that which is sung or read in an unknown tongue, or not sincerely and truly expounded?
Howe also shall those be confirmed in the holy and true doctrine, and comforted in all their temptations, and advertised to know the false doctrine from the pure exposition of the Christian religion,
And so hath it been always used in the Church, until the Devil by the just punishment of God, did put away this light,
⟨p. 54⟩
to bring in his darkness before it was perceived. Saint. Peter is witness, writing to all the faithful when he praiseth them for the diligence which they took to Read and understand the Prophet
THirdly, when wee saye that the Gospell so written and regystred as God hath geuen it vs, ais the onely ordinary meane, with the whiche the spirite of God is serued to saue man, by reason whereof this word is called the word of lyfe band of reconciliationc: Wee doe not rest nor stay vpon syllables, neyther vpon paper and ynke, neyther vppon a Gospell hanged about ones necke, or read, spoken, or pronounced onelye as these Charmers doe their charmes, neyther a Booke finely carued and gylte, or worshipped by sensing, and other fyne inuentions: but exclude all fantasticall inuentions, whiche euer haue serued the Deuyll. and vnderstande that to bee the Gospell which is well and trulye preached4 and expounded, so that the substaunce thereof bee well vnderstande by the people, and to laye it vp in their hartes, where it maye bryng foorth the fruite of true repentaunce by faythe, as Saynte Paule and Saynte Peter haue expresselye declared. Also Iesus ⟨image 74⟩Christ dyd not say to his Apostels, fgoe reade the Gospell in an vnknowen toung, and woorshyp the booke wherein it is wrytten, but hee sayde, goe and preache the Gospell to all Creatures. But howe shall they beleeue wythout vnderstandyng? gFor fayth commeth by hearyng: as sayth Saynte Paule. And howe shall they vnderstande that which is soong or reade in an vnknowen toung, or not syncerelye and trulye expounded? hHowe also shall those bee confyrmed in the holye and true doctrine, and comforted in all theyr temptations, and aduertised to knowe the false doctrine from the pure exposition of the Christian religion, ibut in meditation and readyng of the woorde of God knyghte and daye, as sayeth the Prophet Dauid, and conferryng together diligentlye the sextes of the holye Scripture? lAnd so hath it beene alwayes vsed in the Churche, vntyll the Deuyll by the iuste punyshement of God, dyd put awaye thys lyghte, ⟨p. 54⟩to brynge in hys darckenes before it was perceyued. Sayncte. Peter is wytnes, wryttyng to all the faythfull when he prayseth them for the dilligence whiche they tooke to Reade and vnderstande the Prophet mrightlie. For he knewe when the Lorde had sayde to him feede my shéepen, was to be vnderstande of the preachinge of the woorde of lyfeo. As Saint Paule expounded it and practised it.
Yet notwithstanding, we do not say, that every one ought to be a Doctor and expositor of the holy Scripture. For this office appertaineth to those which be called and ordained lawfully to do it in the Church. pBut we speak of reading the Scripture, to be confirmed in that which hath been expounded, and to reject the false Doctrine of false Pastors, and Teachers. And we deny that the reading of the holy Scripture, and the preaching of the same (for the which the Doctors and Pastors be ordained in the Church, qand ⟨image 75⟩not to Sacrifice ra new Jesus Christ, or to bring in a strange Language among the common speople) maketh heretics. But on the contrary, there is none other mean or way in the world, to drive away all heresiest. And whosoever taketh away or letteth the reading of the Scripture, taketh away incontinent the only means of consolationv, and the salvation of the poor peoplex.
Yet notwithstanding, wee doo not saye, that euerie one ought to be a Doctour and expositour of the holye Scrypture. For this office appertayneth to those which bee called and ordayned lawfullye to doo it in the Churche. pBut wee speake of readynge the Scrypture, to be confyrmed in that which hath bene expounded, and to reiect the false Doctrine of false Pastours, and Teachers. And we deny that the reading of the holie Scripture, and the preachinge of the same (for the which the Doctors and Pastours be ordayned in the Church, qand ⟨image 75⟩not to Sacrifice ra newe Iesus Christe, or to bring in a straunge Language among the common speople) maketh heretikes. But on the contrarie, there is none other meane or way in the worlde, to driue awaye all heresiest. And whosoeuer taketh awaye or letteth the readyng of the Scripture, taketh awaye incontinent the onelie meanes of consolationv, and the saluation of the poore peoplex.
28. How the holy Ghost is served with the exterior preaching of the Gospel, to create faith in the hearts of the elect▪ and to harden the reprobate.
28. Hovv the holy Ghost is serued vvith the exteriour preachyng of the Gospel, to create faith in the hartes of the elect▪ and to harden the reprobate.
Fourthly we say, that as this exterior preaching of the Gospel is a savour or odour of death to the Rebels, which harden them selves, like wise is it the savour or odour of life to the children of God, anot that this force and virtue to save is in the noise or ⟨p. 55⟩sound of the word, or that it cometh from the power of him which Preacheth, bbut because the holy Ghost of whose office we speak, is served with this external Preaching, as with a trunk or conduit, which entereth and pierceth unto the very depth of the spirit, as saith the Apostle, cfor to make by his only grace and goodness the understanding of the Children of God capable and meet to conceive and understand this high mystery of their Salvation by Jesus Christ dMoreover to reform and renew their judgements, whereby they may approve that to be the sapience and wisdom of GOD, which our sense and reason esteemeth to be follye. Moreover to correct and change their will, so that with an ardent affection they may embrace and appropriate to them selves the remedy which is given them, and showed forth in Jesus Christ fagainst despair, into the which without the same they should fall perforce headlong through the preaching, ⟨image 76⟩of the law. gNow ye may see how the holy Ghos by the preaching of the Gospel healeth the wound which the preaching of the law hath discovered and laid open. hHere ye may see how the preaching of the Gospel createth in us the gift of faith which cometh incontinent, and apprehendeth in Jesus Christ all that is necessary to salvation, as hath been showed heretofore.
FOurthly we saye, that as this exteryour preaching of the Gospell is a sauour or odour of death to the Rebels, whych harden them selues, lyke wyse is it the sauour or odour of lyfe to the children of God, anot that thys force and vertue to saue is in the noyse or ⟨p. 55⟩sounde of the woorde, or that it commeth from the power of him whiche Preacheth, bbut because the holie Ghoste of whose office we speake, is serued with this externall Preachinge, as with a trunke or conduite, which entreth and pearseth vnto the verie depthe of the spirite, as sayth the Apostle, cfor to make by his onelie grace and goodnesse the vnderstanding of the Children of God capable and meete to conceyue and vnderstande this highe mysterie of their Saluation by Iesus Christe dMoreouer to reforme and renew their iudgementes, whereby they maye approue that to bée the sapience and wisedome of GOD, whiche our sense and reason estéemeth to bée folliee. Moreouer to correcte and chaunge their wyll, so that with an ardent affection they maye embrace and appropriate to them selues the remedie which is geuen them, and shewed foorth in Iesus Christe fagainst dispaire, into the which without the same they shoulde fall perforce headlong through the preaching, ⟨image 76⟩of the law. gNowe yee maye see how the holye Ghos by the preaching of the Gospell healeth the wounde whyche the preaching of the lawe hath discouered and layd open. hHere ye may see how the preaching of the Gospell createth in vs the gift of fayth whiche commeth incontinent, and apprehendeth in Iesus Christ al that is necessarye to saluation, as hath bene shewed heretofore.
Now among the benefits of Jesus Christ dwelling in us, as it hath been declared, this is not the least, to create in us a pure heart ato know, bto will, and to do that which is of God, cthat is to say, to take pleasure, and to study to serve God din stead where we were before slaves of sin, eenemies of God, fand could not only think any good ⟨p. 56⟩gBy this means the preaching of the law beginneth to change the effect in us, after that our disposition is changed, in such wise, that in stead where it made us afraid, it comforteth us, hin stead where it showed us our condemnation ready prepared, it serveth us now for a guide to show us ithe good works, into the which we be prepared to walk in them. kIn stead that it was a yoke unpleasant and importable, now it is agreeable to us, easy and light. lThere riseth now no more but a sorrowfulness for that we cannot obey it wholly and altogether as we would, because of the rest of our corruptions that been in us, which strive against the spirit. But faith which mis the testimony of the spirit of God, testifying in our hearts, nassureth us, that the malediction and curse of the law is wiped out, oby the blood of Jesus Christ, with whom we be united & knit. Also, for as much as we be assured by the same faith, that the spirit of ⟨image 77⟩God shall be vanquisher, and have the victory, although it seemeth that he tarrieth long, pbut especially▪ death shall be the means of our victoryq. This heaviness and sorrow doth not thrust us into any despair, but inciteth and moveth us fervently to pray to our father▪ to fortify and strengthen us more and more. rSo that by this means shall be accomplished and fulfilled in us from degree to degree the rest of true penance that is to say, of the true conversion and repentance, the which beginneth by contrition or feeling of sin, and endeth by amendment of all that which is in man within and without▪sWherefore we do conclude, that necessarily must follow in all true repentant bartes, the confession of their faults, before whom it appertaineth, that is to say, before those which have been offended.
NOwe among the benefytes of Iesus Christe dwellyng in vs, as it hath beene declared, this is not the least, to create in vs a pure harte ato knowe, bto wyll, and to doo that which is of God, cthat is to say, to take pleasure, and to studye to serue God din steede where wee were before slaues of synne, eenemyes of God, fand coulde not onelye thynke anye good ⟨p. 56⟩gBy this meanes the preaching of the lawe beginneth to chaunge the effect in vs, after that our disposition is chaunged, in suche wyse, that in steede where it made vs afrayde, it comforteth vs, hin steede where it shewed vs our condemnation readye prepared, it serueth vs nowe for a guyde to shewe vs ithe good workes, into the which wee be prepared to walke in them. kIn steede that it was a yoke vnpleasaunte and importable, nowe it is agréeable to vs, easye and light. lThere riseth nowe no more but a sorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde, because of the reste of our corruptions that beene in vs, whyche striue against the spirite. But faythe whyche mis the testimony of the spirite of God, testifying in our hartes, nassureth vs, that the malediction and cursse of the law is wyped out, o
And namely, before all the assembly of the Church, if it be needful, with the restitution and satisfaction towards their neighbour, according as it may conveniently ⟨p. 57⟩be done, considering that without these things repentance can be but feigned and counterfeit. And now ye may perceive easily, that we refuse not true repentance and confession, but contrariwise we require it as necessary to salvation, and confess that true confession was ordained of God. For we do not burden and torment the consciences of the people, with that which the Papists have invented, in the stead of the true confession and repentance, nor appoint to God any other satisfaction then the sacrifice of Jesus Christ only.
And namelie, before all the assemblie of the Church, if it be needefull, with the restitution and satisfaction towardes their neighbour, according as it may conueniently ⟨p. 57⟩be done, considering that without these thinges repentaunce can bee but fayned and counterfet. And now ye may perceyue easely, that wee refuse not true repéntaunce and confession, but contrarywise we require it as necessarye to saluation, and confesse that true confession was ordayned of God. For wee doe not burthen and torment the consciences of the people, with that whiche the Papistes haue inuented, in the steede of the true confession and repentaunce, nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely.
30 The second mean which the holy Ghost useth to make us rejoice in Jesus Christ▪ and wherefore the Lord is not only content with the simple preaching of his word.
30 The second meane vvhich the holye Ghost vseth to make vs reioice in Iesus Christ▪ and vvherefore the Lord is not onely content vvith the simple preaching of his vvord.
WE have said before, that the Sacraments1 be the other means and instruments wherewith the holy Ghost doeth appropriate and join to us, that which is necessary to our salvation. ⟨image 78⟩But for as much as by this word Sacrament is sometimes understand all those signs by the which some sacred and spiritual thing is signified to us, we must first restrain the signification according as our nature may2 bear it. And is to be understand that our God moss mercifully using our poor and miserable nature as a mean to declare his goodness and patience the better to us, is not only content to declare to us simply the means by the which it pleaseth him to save us, and to use an incomprehensible sweetness and mercy, in teaching us his will by mortal men like to our selves, aand as it were dallying with us as nurses▪ do with little children: bbut principally for to heap in us a number of his infinite mercies and goodness, would join to the preaching of his word certain things to do▪ which should come to move and stir up the most rude and grossest minds of the world, to believe more and more, that God doeth not ⟨p. 58⟩mock them, in declaring to them eternal life by so marvellous a mean, which is the death of his own son So that by such signs▪ and means of doing all their understanding is moved to give consent to y• evangelical doctrine, as though they were all ready in possession and fully enjoying that salvation which is promised them. As we see (if it be lawful to make comparison of y• affairs of the world with such incomprehensible goodness of God) now is an open court of justice, when the possession or property of a thing is judged to one▪ they use certain ceremonies and means in doing the act of taking possession. Or in execution of process likewise. For to assure us▪ and also to witness to others that such or such thing▪ appertaineth to us, namely in our civil and worldly affairs. Or when a Notary doeth signify a testimonial, and put to the names of the Witnesses, beside▪ all that, he putteth to the Seal of the Office or City, where the instrument is ⟨image 79⟩made and passed, to make the Instrument appear to be of greater credit and authority.
WE haue sayde before, that the Sacramentes1 bee the other meanes and instrumentes wherewyth the holye Ghoste doeth appropriate and ioyne to vs, that which is necessary to our saluation. ⟨image 78⟩But for as muche as by thys worde Sacrament is sometymes vnderstande all those signes by the whyche some sacred and spirituall thing is signified to vs, we must first restraine the signification accordyng as our nature may2 beare it. And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs, is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs, and to vse an incomprehensible sweetnesse and mercye, in teaching vs his wyl by mortall men lyke to our selues, aand as it were dallying with vs as nurses▪ doe with lytle chyldren: bbut principallye for to heape in vs a number of his infynite mercyes and goodnesse, would ioyne to the preachyng of hys worde certayne thynges to doe▪ whyche shoulde come to moue and styre vp the moste rude and grossest myndes of the worlde, to beleue more and more, that God doeth not ⟨p. 58⟩mocke them, in declaring to them eternall lyfe by so merueylous a meane, whiche is the death of hys owne sonne So that by suche signes▪ and meanes of doyng all theyr vnderstandynge is moued to geue consent to y• euangelicall doctrine, as though they were all readye in possession and fully enioying that saluation which is promised them. As wee sée (if it be lawfull to make comparison of y• affaires of the worlde with such incōprehensible goodnesse of God) nowe is an open court of iustice, when the possession or property of a thyng is iudged to one▪ they vse certayne ceremonies and meanes in doing the acte of taking possessiō. Or in execution of processe likewise. For to assure vs▪ and also to witnesse to others that suche or suche thynge appertayneth to vs, namely in our cynyll and wordly affayres. Or when a Notarys doeth signifie a testimoniall, and put to the names of the Witnesses, beside all that, hee putteth to the Seale of the Office or Cittie, where the instrumente is
1August. 2 book de doctr▪ christia.August. 2 booke de doctr▪ christia.
2S. Chriso hom•l. 83▪ upon saint Matthew.S. Chriso hom•l. 83▪ vpō saint Mathew.
cSo likewise from the beginning of our Lord God, not being only contented to show unto Adam the grace and goodness which he would do to his Church by Jesus Christ, but did join to it the sacrifices, as the lively figures of the sacrifice to come of Jesus Christ, for the better assurance of the faith in the children of God, according to their hope. dAnd afterward in renewing this covenant of grace & mercy to Abraham, he joined to it the Sacrament of Circumcisione. And also in the time of Moses he joined to it the sacrament of the Pascal fLamb, with other ceremonies almost infinite, which were also Sacraments representing unto them those things which Jesus Christ should fulfil in his time, that is to wit, all the mystery of our salvation, as the Apostle declareth plainly in the Epistle to the Hebrews. But when the time ordained was come▪⟨p. 59⟩then Jesus Christ by his coming ended all those things which figured and were shadows of his coming. Yet nevertheless, although he hath ended the shadows and ancient sacraments, and hath brought into the world another more greater light to worship God from hence forth, with service more pure and spiritual, and more agreeable to the nature of God which is a spiritg: Yet nevertheless having respect to our gross and rude nature, would join certain Sacraments and exterior signs to his word, the better to increase and entertain our faith. For although Jesus Christ hath already gotten us the kingdom of heaven: yet we possess it not but by hope, hso long as we be here upon earth, wherein it is necessary that we do increase and persevere unto the endi.
cSo lykewyse from the beginning of our Lorde God, not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe, but did ioyne to it the sacrifices, as the lyuely figures of the sacrifice to come of Iesus Christe, for the better assuraunce of the fayth in the chyldren of God, accordyng to their hope. dAnd afterwarde in renuing this couenaunt of grace & mercye to Abraham, hee ioyned to it the Sacrament of Circumcisione. And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal fLambe, with other ceremonies almost infinit, whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme, that is to wytte, all the mysterie of our saluation, as the Apostle declareth playnelye in the Epistle to the Hebrues. But when the tyme ordayned was come▪⟨p. 59⟩then Iesus Christe by his comming ended all those thinges which figured and were shaddowes of his comming. Yet neuerthelesse, although hee hath ended the shadowes and auncient sacraments, and hath brought into the worlde another more greater light to worship God from hence foorthe, with seruice more pure and spirituall, and more agreeable to the nature of God which is a spiriteg: Yet neuerthelesse hauing respecte to our grosse and rude nature, woulde ioyne certayne Sacramentes and exteryour signes to his woorde, the better to encrease and entertaine our fayth. For although Iesus Christ hath already gotten vs the kingdome of heauen: yet we possesse it not but by hope, hso long as we be here vpon earth, wherein it is necessarie that we doo encrease and perseuer vnto the endei.
These •hynges considered it is easy to be understand what we call Sacraments. In this present treatise we call them certain signs, marks, or visible testimonies ordained of God, for the continual use of all his church added and joined by himself to the word of his Gospel, whereby he will freely save us in Jesus Christ his son. And also be added and joined the better to represent to our outward senses as well those things which he letteth us understand by his word, as also those which he worketh inwardly in our hearts, ato seal and ratify in us the salvation bwhich we do not possess as yet but by faith and hope. Moreover for to stir and quicken us on our part, as well concerning▪ our duties toward his majesty, a• to our neighbours▪d, according to the tenor of the covenant which is to labour and strive continually by the force and virtue of the spirit which he gave use, in serving him as our God, and loving our neighbours ⟨p. 58⟩for the love of himf.
THese •hynges considered it is easye to be vnderstande what wee call Sacramentes. In this present treatise we call them certayne signes, markes, or visible testimonies ordeyned of God, for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell, whereby hee wyll freelye saue vs in Iesus Christ his sonne. And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnderstand by his word, as also those whiche he worketh inwardly in our hartes, ato seale and ratifie in vs the saluation bwhich wee doe not possesse as yet but by fayth and hope. Moreouer for to styrre and quicken vs on our parte, as well concernynge▪ our dueties towarde hys maiestie, a• to our neyghbours▪d, according to the tenour of the couenaunte which is to laboure and stryue continually by the force and vertue of the spirite which hee gaue vse, in seruynge hym as our God, and louing our neyghbours ⟨p. 58⟩for the loue of himf.
. This heauynes and sorowe doth not thrust vs into any despaire, but inciteth and moueth vs feruently to praye to our father▪ to fortifye and strengthen vs more and more.
So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say, of the true conuersion and repentaunce, the which begynneth by contricion or feeling of sinne, and endeth by amendment of all that which is in man within and without▪
Wherfore we doo conclude, that necessarilie must folowe in all true repentaunt bartes, the confession of their faultes, before whome it appertaineth, that is to saye, before those which haue beene offended.
