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.
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, h
There 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
. 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.
So 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▪
Wherefore 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, oby the bloude of Iesus Christ, with whome we be vnyted & knit. Also, for as much as wee bee assured by the same fayth, that the spyrite of ⟨image 77⟩God shall bée vanquisher, and haue the victorie, although it séemeth that hee taryeth long, pbut especially▪ death shall be the meanes of our victoryeq. 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. rSo 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▪sWherfore 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.
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.
The first, those of the ancient alliance or covenant were ordained but until y• coming of Jesus Christ: abut those of the new alliance, be established until the consummation & end of the worldb. The second difference that those sacraments of the ancient alliance, directed the faithful to Jesus Christ which was to come: but those of the new alliance to Jesus Christ already comec. The third difference is in the signs & ceremonies which differ muchd.
The first, those of the auncient alyance or couenant were ordained but vntyl y• comming of Iesus Christ: abut those of the newe alliaunce, be established vntil the consummation & end of the worldb. The second difference that those sacraments of the auncient alliance, directed the faythful to Iesus Christ which was to come: but those of the newe allyance to Iesus Christ alreadye comec. The thirde difference is in the signes & ceremonies which differ muchd.
c1. Cori. 10 S. Augu. 19. cap. 14 against Fa•stine.1. Cori. 10 S. Augu. 19. cap. 14 agaynst Fa•stine.
d1. Cori. 10 Augusti. 2. book against Parmeniū c. 37 S. Augu. in y• epistle to Lam. • 3. book of Christian doctrine.1. Cori. 10 Augusti. 2. booke against Parmeniū c. 37 S. Augu. in y• epistle to Lam. • 3. booke of Christian doctrine.
The fourth is in the number of them, and in the measure of the signification. For as saith Saint Augustine, • we have now fewer Sacraments then our elders, more easy, and of better ⟨image 81⟩signification, and by cons•q[…] of more greater efficacy▪ and power. Here be all the differences which we find ••Spand••d to conclude the one and the other […] proceed• and come from […] […] that is to say from the goodness of God fonly, and they both tend[…]ne other end but to make man […] of Jesus Christ; to enjoy eternal[…] ▪ as S. Paul declareth, gand also Saint Augustineh.
The fourth is in the number of them, and in the measure of the signification. For as sayth Saynct Augustyne, • we haue nowe fewer Sacramentes then our elders, more easye, and of better ⟨image 81⟩signification, and by cons•q〈…〉 of more greater efficacy▪ and power. Here be all the dyfferences which we fynde ••Spand••d to conclude the one and the other 〈…〉 proceed• and come from 〈…〉〈…〉 that is to saye from the goodnes of God fonelye, and they both tend〈…〉ne other ende but to make man 〈…〉 of Iesus Christ; to enioye eternall〈…〉▪ as S. Paule declareth, gand also Sainct Augustineh.
Forasmuch as it appeareth by the definition aforesaid, that the sacraments be ordained of God, to be as ••ales of the evangel[…]l▪doctrine preached▪ in the Church of God, it followeth y• where there is no word o• God, there can neither be faith, nor sacrament, awhereof •nfue•h two things well to be noted although they have been very evil considered heretofore.
FOrasmuch as it appeareth by the diffinition aforesaid, that the sacramentes be ordayned of God, to be as ••ales of the ••angell〈…〉l▪doctrine preached▪ in the Church of God, it foloweth y• where ther is no word o• God, ther can neither be faith, nor sacrament, awhereof •nfue•h two things wel to be noted although they haue bene verye euyll consydered heretofore.
aAugustine upon John 13. ho[…] ▪Augustine vpon Iohn 13. ho〈…〉▪
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made and passed, to make the Instrument appeare to bee of greater credyte and authoritye.
