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.
Finally, we believe according to the word of God, that in the time ordained of Goda, the which time the ⟨p. 127⟩very Angels know not b▪ Jesus Christ seeing the number of his elected accomplished cand fulfilled, shall come from heaven corporally, with his divine majestyd, this old world being consumed by firee. And then shall appear before him all mankind which were from the beginning of the worldf
, and all those which were dead before, shall be united, and joined with the same body, from which the soul was separated: and those which shall be living at the hour of his coming▪ shall be changed in one moment: changed, say, concerning the corruptible quality of their bodies
FInally, we beléeue according to the worde of God, that in the tyme ordayned of Goda, the which tyme the ⟨p. 127⟩verie Angels know not b▪ Iesus Christe seeing the number of his elected accomplished cand fulfylled, shall come from heauen corporallie, with his diuine maiestied, this olde worlde beeing consumed by firee. And then shall appeare before him all mankynde whiche were from the begynning of the worldef, and all those whiche were deade before, shall bee vnyted, and ioygned with the same body, from whiche the soule was seperated: and those which shall be lyuing at the howre of his comming▪ shalbe chaunged in one momente: chaunged, saye, concerninge the corruptible quallitie of their bodyesg, and then the Lorde shall Iudge the one and the other, accordinge to hys woordeh: and those whiche belieued (as shall appeare by the fruites of theyr faith)i, shall hee made partakers of the kingdome of GODk, not onelye in theyr soule, (the whiche euen before, and after the fyrste death, hath beene in the Ioye of hys Lorde GOD)l: but also in theyr bodyesm, ⟨image 145⟩the whiche shall bee vncloathed from all imperfections and infyrmities, and agayne cloathed with incorruption and glorious immortalytien: For to behold that which neuer eye coulde sée, nor hart coulde thinkeo, and in briefe to receyue fullye the fruite of theyr fayth and hope, by the onelye goodnesse of God in Iesus Christep: And on the contrary, the wicked, condempned and vanquished by the testimony of their owne conscienceq. shal be made immortall, eternallye to suffer the payne prepared for the Diuell and hys Angelsr.
Who so ever knoweth what the Popish Religion is, and considereth well this here above written, shall easily know whether it be with good right and just occasion that we be separated from them, and joined us to this Church of God according to his word.
WHo so euer knoweth what the Popyshe Relygion is, and consydereth well this here aboue wrytten, shall easelye knowe whether it be with good right and iust occasion that we be separated from them, and ioyned vs to this Churche of God according to his woorde.
And moreover they shall find those men to abuse them selves very much, which think that our difference only lieth in certain light abuses concerning ⟨image 146⟩the manners of life. But so it is that the principal difference is concerning the substance of the doctrine wherein consisteth our salvation, the which I will show plainly by the way. Although the matter requireth well a Treatise wholly by it self▪ for to be dilated as it requireth▪ I say then that the black is not more contrary to the white▪ then the Religion of the Papists is to this Religion of the Church of God. And to declare the same, I will not stay nor ground me upon the filthy stinking life of those of their own Church, from the least to the greatest: But I will come directly to their doctrine. And when there shall be none other thing to declare and show that their Religion is proceeded from the Prince of darkness, but this one that they will not ha•e the word of God to be used and understand of all people, and also that they Juggle forth all their mysteries in an unknown tongue, to the most ⟨p. 129⟩part of the people, yea to themselves, namely, that uttereth them. This should be a sufficient testimony of my saying to all men of an upright judgement: but we will go further with them.
And moreouer they shall fynde those men to abuse them selues verye muche, which thinke that our dyfference onelye lyeth in certayne lyght abuses concerning ⟨image 146⟩the maners of lyfe. But so it is that the principall dyfference is concernynge the substaunce of the doctryne wherein consysteth our saluation, the which I wyl sh•we plainly by the way. Although the matter requyreth well a Treatyse wholy by it selfe▪ for to be dylated as it requireth▪ I saye then that the blacke is not more contrarye to the whyte▪ then the Relygion of the Papistes is to this Religion of the Churche of God. And to declare the same, I wyll not staye nor grounde mee vppon the fylthie stynking lyfe of those of their owne Church, from the least to the greatest: But I wyll come directlie to their doctrine. And when there shall bee none other thinge to declare and shewe that theyr Relygion is proceeded from the Prince of darknesse, but this one that they wyll not ha•e the woorde of God to bee vsed and vnderstande of all people, and also that they Iuggell foorthe all their mysteries in an vnknowen tongue, to the moste ⟨p. 129⟩parte of the people, yea to themselues, namelye, that vttereth them. This shoulde bee a suffycyente testymonye of my sayinge to all menne of an vpryght iudgement: but we wyll go further with them.
First concerning GOD, I say▪ that where as they do set forth the merits of any creature to pacify his wrath, they spoil and rob him of his perfect righteousness, the which by this means can not be perfect, if he take for payment either all or part of that which may proceed from a sinner. Although I deny not but the good life of a faithful person is acceptable to God, but not to obtain salvation and eternal life by this title.
Fyrste concerning GOD, I saye▪ that where as they doo set foorth the meryts of any creature to pacifie his wrath, they spoyle and robbe him of his perfyte righteousnesse, the which by this meanes can not bée perfyte, if hee take for payment eyther all or part of that which maye procéede from a sinner. Although I denye not but the good lyfe of a faythfull person is acceptable to God, but not to obtaine saluation and eternall lyfe by this tytle.
Item, they rob and spoil him in so doing of his perfect mercy. For consider: if we can satisfy to GOD in any part or piece, it followeth that he doeth not quit, or forgive us all, but the rest which remained. Wherefore I ⟨image 147⟩conclude, that in stead of the true God, who is perfectly righteous and perfectly merciful in Jesus Christ, only as we have declared, they worship a dream and fantasy of their own bead, to whom they have given the name and title of God.
Item, they robbe and spoyle hym in so dooynge of hys perfyte mercie. For consider: if we can satisfie to GOD in any part or péece, it followeth that he doeth not quitte, or forgeue vs all, but the rest which remayned. Wherefore I ⟨image 147⟩conclude, that in steade of the true God, who is perfitely ryghteous and perfitely mercifull in Iesus Christe, onely as wée haue declared, they worshippe a dreame and fantasie of their own bead, to whom they haue geuen the name and tytle of God.
Item, concerning Jesus Christ, by whom only we have salvation whether we consider his person, or that we regard his office of mediator: I say that in stead of the true Jesus Christ, they worship a Jesus Christ which they have made and forged. For concerning his person, although they say well that be is very God and very man, yet nevertheless when they give him an invisible body, a body which can not be touched, which holdeth or occupieth no place, do they not spoil him ⟨p. 130⟩of his humanity? And when they say he may be in many places at once, is it not to bring his body to be infinite, and consequently to turn his humanity into divinity?
ITem, concernyng Iesus Christe, by whome only we haue saluation whether wee consider his person, or that we regard his office of mediator: I saye that in steade of the true Iesus Christe, they worshippe a Iesus Christe which they haue made and forged. For concerning his personne, although they saye well that be is verie God and verie man, yet neuerthelesse when they geue him an inuysible bodye, a body which can not bee touched, which holdeth or occupyeth no place, doo they not spoyle him ⟨p. 130⟩of his humanitie? And when they saye hee maye be in many places at once, is it not to bring his body to be infinite, and consequently to turne his humanitie into diuinite?
And concerning his office, it consisteth in this, that he is only King and governor universally. The only Prophet and declarer of the will of his father, and the only eternal sacrificator or hie priest, the which priesthood lieth in two points, that is to say, in the oblation which he hath made once in his own person for to sanctify the Church for evera, & in the intercession toward God his Father, the which continueth to this day, and shall dob. I conclude then that the doctrine of the Pope wipeth away all this.
ANd concerning his offyce, it consysteth in this, that he is onelye King and gouernour vniuersally. The onely Prophet and declarer of the wyl of his father, and the only eternal sacrificator or hie priest, ye which priesthood lyeth in two poyntes, that is to saye, in the oblation whiche hée hath made once in his owne person for to sanctifye the Church for euera, & in the intercession towarde God his Father, the which continueth to this daye, and shall dob. I conclude then that the doctryne of the Pope wypeth away all this.
