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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68595	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.; Confessio Christianae fidei. English	Bèze, Théodore de, 1519-1605.; Fills, Robert, fl. 1562.	1565 (1565)	STC 2007; ESTC S101755	149,544	418

whiche bée the par●es therof Foli 109 34 What is y e office of y ● elders in y e church fo 110. 35 How y e ecl●s●astical electiōs ought to be fo 11● 36 Of the qualities conditions of those which they ought to elect folio 112 37 The order maner to geue the voices fo 11● 38 Of confyrmation and consecration of the persons elect Eodem 39 Of mariage of fasting and of the difference of dayes and meates Eodem 40 Of the second part of the ecclesyasticall iurisdiction concerning correction foli 116 41 What excommunication is and what the right vse therof is fol. 118 42 Of the ciuile and Christian magistrate and to what ende his office tendeth fol. 120 43 how far they are boūd to obey y e magi fo 121 ¶ The .vi. poynct intreating of the last iudgemēt containeth only this .i. article 1 What it is that we do beléeue and hope of the last Iudgement folio 122 ¶ The vii point discoursing a briefe coparison betwene the doctrine of the papistes and this of the Catholick church containeth these 15. articles ● The papists worshippe a false God which is neither righteous nor mercifull Foli 124 ● If y ● doctrine of y ● papists be true if followeth that Iesus Christ is not very man foli 125 ● The papistes abolyshe the true intercession ● Iesus Christ of none effect foli 126 4 The papistes doctrine maketh the oblation of Iesus Christ fol. 127 ● The papists do not acknowledge Iesus christ to be the perfect declarer of the wyll of God neyther the holy Scripture to be a suffycient doctrine of saluation foli 128 6 The papistes spoyle Iesus Christ of his office of head of the Church fol. 129 7 By the doctrine of the papistes we can in no wyse vnderstande howe mortall the naturall sicknesse of mankinde is foli 131 8 Another execrable errour of the papists in the vsing of the only medicine of health which is in the benefite of Iesus Christ Eodem 9 They knowe not the papistrie the exercise of the lawe of God or the Gospel foli 133 10 They knowe not what good workes bée in the papistry fol. 135 11 In the papistry they know not what is a sacrament nor what is the vse therof foli 13● 12 In the papistrye there is no Ecclesyastica● gouernment foli 16● 13 The abuse whiche is committed in the seconde parte of Ecclesyasticall offices which be Deacons foli 17● 14 Of the abuse which is committed in the order of priesthoode and in the gouernement o● their spyrituall iurisdiction fol. 17● 15 The Papistes be manifestly culpable of re● bellyon against the magistrate fol. 18● ¶ Another bryefe consession of fayth according to the same here before and the same author The ende of the Table The Printer to the Reader AFter I had read this confession seene the great rytches of spiritual doctrine which is therein contained I thought I shoulde do a thing acceptable and also profitable if for your comfort I dyd make a Table setting in order the principall matter contayned herein the which thing I did for your commoditie and easynes reade it therfore with dilygence O would to God that King prince and other noble parsonages of the worlde which be so ciuill informed of the doctrine whiche we teache by those which serue in the Church for their bellyes sake woulde vouchsafe to haue patience to reade or cause to heare read that which is herein cōtained and I beleeue they would not be so angrie nor haue so euyll opinion of vs as they haue But some wyll take good hede inough to beware that the wynde of those Bookes shall not touch such estates For if they do some of them wyll not laugh at it in the end Nowe God which hath the hartes of Kinges in his hande graunt them his spyrite of prudence and dyscretion to discerne the lyght from darknesse and geue place to the King of Kinges the Lord Iesus Christ whose lieuetenants they be that he maye rayne peaceable among his by the scepter of his worde and that all humaine traditions and superstitions full of Idolatrie may be taken away and throwen downe ¶ Certaine textes of the new Testament by the which euery faythfull christian is exhorted to render a confession of their ●aith before men Mathew 10. chap. Euery man which confesseth me before men him wyl I confesse before my father in heauen But he that denieth me before men him wyll I deny before my father which is in heauen Marke 8. Luke 9. chap. He that is ashamed of me my words in this adulterous sinfull generation the son of man shalbe ashamed of him when he shal come in the glory of his Father with his holy Angels Roma 10. chap. The beléefe of the harte iustifieth but to confesse with the mouth maketh a man safe 2. Timothy 2. chap. If we deny Iesus Christ he wyl also deny vs. 1. Peter 3. chap. Be alwayes ready to answer to euery man y t demaundeth a reason of the hope that is in you For reading vvith Iudgement ye ought not be shent Therfore reade me oft the tyme is vvell spent ❧ Theodore de Beze to the Church of the Lord grace and peace in him AMong the errours whiche raigne at thys daye in the worlde about faith and Christiā religion there be two which me thinketh bee as the springs fountaines of al the others The first is that all which is done of a good intent is well done The second is that those which liue onely vpon the trafick or marchaundise of other mens soules haue persuaded the simple people that they neede not read y ● scriptures nor particularly enquire of euery poinct of that which they are bound to beleeue for to be saued But that it is sufficient to beléeue confusedly and in a generalitie as the church of Rome beléeueth and the rest to cōmit to the Diuines or to the conscience of his curate Touching the first it is néedfull to defyne what intent is good what euill But to speak after their owne maner for as much as they beleue that all those which think they do well haue a good entent ▪ if it so were what woulde haue let sainct P●ule to haue bene saued in his pharisaicall ●i●ing seyng that he was an earnest folower of the law of god giuen by Moises And as for that he persecuted the members of Iesus christ it was of ignoraunce supposing to haue done god good seruice as hee himselfe wytnesseth Yet this notwithstāding he saith he was a persecutour and a Blasphemer so that God saued him of his singular grace and mercy The lyke case was of many of those which crucified Christ and stoned sainct Steuen thinkinge they did verye good seruice bicause they estemed thē to be false prophets enimies to God Neuertheles did their good meaning kepe them that they wer not horible murderers But if God gaue forgiuen them

synodes twise a yeare It is their office lykewise when any peryl or daūger doth happen among them to appoynt prayers fasting extraordinarilye to practise vse them in theyr churches when any such chaūces do happen with the consent of y e Christian magistrate if there be any so that the godly orders of the church may be maintained w t discipline And aboue al things let the word of god be diligētly sincerely preached w t the sacraments truly ministred y e ecclesiastical goods wel gouerned althings wel ordred Their duty is also to elect men méete for the same I say elect for it cānot be found that euer ther was any other lawful ecclesiastical vocation in the Christian Churche synce it was brought into any good order of gouernement but by the way of ellection except God called any extraordinarily without ordinary meanes Now concerning the election that it may be lawful behold the pointes which we consider therin First who ought to bee electours what persons ought to be elected and howe they ought to elect and howe to confirme the election 35 How the ecclesiasticall elections ought to be FOr the fyrste poyncte wée neyther fynde it a custome nor yet reasonable in the Churche of God that be which shoulde serue a Churche already erected can bee elected without the good wyll of the same Yet neuertheles according to the places and the conditions of the people it is requisyte that the ecclesiasticall gouernours haue fyrst a respect to those and appoynt most méetest then to aduertyse the people who oftentymes the greatest parte be ignoraunt who are méetest for them And in the primatyue Churche it happened sometyme that good Byshoppes haue named those which they desyred to haue for theyr successors but it was without respecte of their owne priuate or partycular affections And this nomination was none otherwyse then a declaration of theyr opinyon which incontinent after was consydered and examyned by the whole Church as we see by the example of S. Augustin and of Anastasius Moreouer the ecclesiasticall rulers ought to take order to preuent all things which may be a let or hyndrance that the election be not fréelye done as it appertayneth And first to be authorised by the Christian magistrate when God shall appoynt him after by good delyberation and admonitions But without the approbation and consent of the body of the Churche where they be the election cannot be lawfull Also good he●de must be takē that this approbation and election of a multitude bee done without confusion As it was ordayned and decreed in the counsel of Laodicia The same order we see was kept in the election of saint Mathias of the deacons by the Apostles Such order also was dillygentlye kepte and obserued in the Church by a long space as it appeareth by all the auncient wryters especiallye when there was occasion to receyue any into the clergye as it appeareth by y ● S. Cypriā wrote And concerning priests that is to saye Elders there is a playne Canon for them which hath the tytle of Anaclete whiche they coumpt for the fowrth Byshop of Rome Item Leo first of that name in his Epistles hath expressed the same in a dosen places at the least S. Gregorie in his Epistles writeth the lyke And also let them consyder the maner of electing the Pope him self which Nicolas the secōd ordayned about a fiue C. yeares paste they shall find that the consēt of the people was among them although the Emperour dyd ratifie and allow altogether afterward 36 Of the qualities and conditions of those which they ought to elect AS concernynge the conditions requyred in those whiche shoulde be elected and chosen it is manyfestlye declared at large by the spyrite and worde of God Wherefore we maye conclude that hee which wyll dyspence with any for money or rewardes cannot be led but with the spirite of Sathan 37 The order and maner to geue the voyces COncerning the manner to elect wée find that fasting prayers were the beginning of the electiōs the which don shortlie after in the most best and wysest maner they gaue their voices in the great feare of God after they had examined the lyues and sufficiencie of those which were named according as God ordained by Saint Paule 38 Of confyrmation and consecration of the persons elected COncerning the confyrmation consecratiō of the person elected it was done by laying handes vpon the head of him which was elected commendyng him to the Lord by the prayers of all the Churche whiche were there assembled which ceremony hath ben vsed from the law of Moises after retained and vsed by Iesus Christ by the apostles Neuertheles in the election of bishops this was added by the auncient Canons that the nexte Byshops should be there at the least to the number of thrée with the metropolitane 39 Of mariage of fasting and of the difference of dayes and meates BEcause that matrymonyall causes be partlie ecclesiasticall and also fasting pertayneth to thē exteriour discipline of the Churche I haue gathered in a fewe wordes that which we beléeue and vse according to the scripture We do not put any part of our saluation in those things that is to say either in mariage or virginity either in fleshe or fyshe eyther to eate or not to eate but we do stay and establishe our selues in Iesus Christ onely as hath bene saide afore And as for good workes wherein the Christians ought to ex●●●yse them selues they do far excell these aforesayd according as is commaunded or forbydden in the two tables of the. ● commaūdementes ▪ Yet notwithstanding we doo commende and prayse such thinges as farre forth as the spirite of God doth commend them to vs. That is to weete as foloweth Fyrst we know that y ● seat of chastity resteth in the hart And therfore let not those brag or boast of virginitye which doo abstayne from the outward acte but those in whom the natural concupiscēce is so mortified that they haue no néede of y ● remedy of mariage Secondarily we know by the worde of God by most euident experience that continency is a speciall gyft which God geueth to those whiche séemeth good to him And for as long tyme as it pleaseth him Thirdly to abstaine frō mariage is not a thing that of it selfe doeth make vs acceptable to God nor yet mariage But he that is vnmaried hath more leysure to execute the publike or particular office that God hath geuen him and in this respecte we prayse continencie as a thing which serueth vs to vse our vocation better and none otherwyse ▪ Concerning mariage first we say that it is ordained of God honorable in al estates as the holy scripture teacheth so that who so euer hath not the gyfte of continency that is to say who

euyll conscience and infidelitie ¶ The conclusion of that is aforesayde THese things consydered I hope by the grace of God that all men of a sounde iudgement may easily know by the conference aswell of the doctrine as of the exterior gouernement on which syde the verity of God doth stande and what slanders they bring vpon vs against all reason Wherefore we requyre in the name of God those which by ignorance hetherto haue persecuted the innocents to haue more regarde to them selues and to the iudgement of God which is to come If they be kinges Princes or other noble and worshypfull men that they wyll so much the more bee dillygent to heare the verity which only may make them long time haply to raign and also take héede of those which vnder a false semblance of Relygion doo abase and bring vnder the scepters and crownes of kinges to theyr boods hats miters and crosses yea so far as to make them serue to their insatiable couetousnesse and extréeme crueltye If they be Iudges and magistrates let them consider for the honor of God that when they shal come to render a count of theyr iudgementes it shalbe a poore defence or excuse for thē agaynst the wrath of God to alledge that they haue hen but the mynysters of the lawes and statutes which them selues dyd not make This is the excuse of such as doo set other a worke to shed innocent bloud If they be priuate persons let them vnderstand that where ther is no vnderstanding or godly knowledge to render a reason of his fact there can be no zeale of God but a very wilful rygour for the whiche they shall geue accomptes And at the least let them take the leysour to conferre the lyues of those vppon whome they haue béene so cruell without vnderstanding and what was theyr case with those other whiche haue prouoked them to be polluted with innocent bloud and by that meanes they shall iudge the tree according to the fruit Concerning those whiche by a wylfull malice haue conspired against the trueth and extende all theyr power to anymate and sturre vp kings and princes against vs but the onelye Lorde hath kepte his Churche against theyr rage and fury betherto and wyll do to the worldes ende Notwithstanding let them enterprise and doo all that they may doo the worst to vs they can Which is to cutte vs of and destroye vs vtterlye for that is the best we hope to haue at their hands But if it please the Lorde they shall winne no other thing but in despyte of them our poore Paper in the ende shall quenche their fyres our pennes shall breake their swords in their hands our patience shall vanquishe their crueltie and they shall sée with their eyes that trueth shall haue the victorie and their wicked kingdome ouerthrowen For it must néedes be wyl they nyll they that this worde pronounced by the Sonne of God be fulfylled euerie plant which my heauenly Father hath not planted shalbe pluckt vp suche is that fayth for the whiche we suffer in the which we nowe lyue in and hope to dye to lyue for euer FINIS Another briefe confession of fayth according to the same herebefore and the same authour FOr asmuch as God is perfectlye ryght wyse and iust and all men wholy and altogether sinners then out of these two thynges must néedes be that eyther God must renounce his ryghteousnes and iustice which cannot be or all men without exception be vtterly lost and condemned except they satisfie fullye and perfectlye the diuine iustice But he satisfyeth perfectly the diuine iustyce which payeth all that be oweth to God Wherefore we must fyrst seeke what it is that man oweth to God then whether he be able to pay him thyrdly if we cannot finde in our selues wherwith to paye him we must see then where wée may borowe to paye that we perysh not by the iust iudgement of God Wherfore to the ende we may knowe what it is that man oweth to God wée must consider the forme and manner of the oblygation wherein we be bounde in our creation and what is wrytten in the two tables of the lawe and then we shall fynde that we are bounde to loue God aboue all thynges and with all our harte and our neyghbour as our selues So it is aparent that we owe to be payed perfecte loue to God and to our neyghbours But howe can this be done if fyrst we be not naturally apte and enclyned to doo thys For experyence teacheth that our nature is cleane contrary to this For all men of them selues or of theyr owne wyll be enclyned rather to hate God and theyr neyghbor contrary to loue Nowe if our owne nature draweth vs to hate howe can we paye the loue which we doo owe Of this we maye gather thrée conclusions that is to saye that all men of theyr owne nature be haters of God being corrupted Then it foloweth that they cannot onely paye that they do owe but also they bynde them selues daylye more and more and endebte them selues by newe sinnes to the iust iudgemēt of God from whence it followeth necessarily that eyther all men without exception must bée condempned or else fynde some one that wyll paye theyr debtes Nowe where shall we fynde suche a pledge or suretye that is méete and able to doo it Certaynlye in no place among the thynges that be created For if wée searche among the Angels the aunswere is ready the Angelles bée not bounde for the synne of man For the ryghteousnes of God cannot demaunde of the Angelles that which man oweth And also there is sturred vp the wrathe of God whiche must bée borne and it is certayne that the Angelles them selues be not able to beare so great a burden But if Angels be insufficient and vnable to beare so great a burden what creature can bee founde that is able to do it Wherefore we must necessarily haue refuge to some one that is more mightye then all creatures and also that must bée very man For if he be not more myghtyer then any creature that is to say verye God he can not beare the burden of the wrath and yre of God but should him self be ouerwhelmed vnder it then much lesse could he satisfye for others And if he be not a man how should he delyuer man by his satisfaction It is necessarie then that a mediatour be founde which is God and man and such one is Iesus Christ as the Christian religion teacheth vs. Now let vs sée whether Iesus Christ be such one that we may fynde in him all that is requisite to our saluation Fyrst Iesus Christe is very God from whence it foloweth that he can be a sauionr And also be is very man from whence it followeth that hée is of nature méete to suffer that whiche the Iustice of God requyreth to be reuenged for the sinne of man For if be onely were God