Christian Questions and Answers Part 2, Table of contents – Errata
¶ A Table of the queſtions expounded in this other part, according to the number of the figures noted in the margine.
Of the Sacraments in generall, and firſt of the name Sacrament.
1 THat which the Hebrewes call Sud, the Chaldeans Razo, the Grecians foreign, and the Latines hauehave turned Sacramēt, is not any where ſpoken of the ancient or of thoſe ſame newe ceremonyes in the holy ſcriptures, to which notwithſtanding there is not any thing added;
2 Why the Grecians called theſe rytes, myſteries.
3 Why the Latines called the ſame Sacraments.
The groundes of the definition of a Sacrament.
4 That the Sacraments are therefore added to the ſimple & plaine word, that wee alſo might bee inſtructed by the eyes, and yet that hearing excelleth the fight, for the atteyning of the knowledge of things.
5 After what manner the eyes ſerue to the knowledge of ſpirituall things.
6 God giueth all the opinions of Chriſtian religiō to eueryevery ſort of men, though not with the ſinne and a lyke maner of teaching.
7 By the Sacramentes although otherwyſe, yet nothing more is taught in the Church then in the plaine and ſimple worde.
8 The manner of teaching by the Sacramentes, becauſe of the worde adioyned to it, is playner then the other, neyther is it without cauſe therevnto added.
9 Why and howe farre foorth, Types, Ceremonyes, Images and parables are obſcurer and darker then the Sacracraments.
10 Some ſignes are naturall, ſome monſtruous, otherſome voluntary.
11 The Sacramentes are neyther natural nor monſtruous, but meerely voluntary.
12 Of voluntary ſignes ſome are onelyonly for memory, others are ſimply ſignificatiue, furthermore, by others both ſome thing paſt is ſignified, and ſome thing preſent is giuen, and then that nowe giuen, and alſo to be giuen is ſealed.
The definition of a Sacrament for the ſigne.
13 What a Sacrament is, being ſimply tataken for a ſigne.
14 What the working worde is, and generally what is the vſe of wordes.
15 Sacraments without vſe, hauehave not the effect of a Sacrament.
16 Chriſt him ſelfe, not onelyonly that which we obtayne in him, is the thing ſignified, both by the ſimple worde and alſo by the Sacraments.
The definition of a Sacrament for the whole myſtical action.
17 What a Sacrament is, being taken for the whole myſticall & holy action.
18 In what ſenſe the Sacramentes may be ſayd to be actions: and how they differ properly, from ſacrifices.
The peculiar expoſition of the definition of Sacraments.
19 What are the ſignes in the Sacraments.
20 What analogie or argument is in the Sacraments?
21 What the things ſignified are.
22 Why there is ſayde to bee a ſpirituall ſealing.
23 Why the word of Fayth is to bee expreſſed in the definition of a Sacrament.
24 The obiect in the Sacraments is both the things paſt and alſo to come.
25 What the ſealing or aſſurance is.
26 What that ſame natural eſtabliſhment is of our conſociation or fellowſhyp in Chriſt.
27 What the efficient cauſe is of Sacraments.
28 What the matter of the ſacraments is.
29 The ſpirituall and heauenly matter in the Sacraments is threefold.
30 Chriſt is not called the heauenly matter of the Sacraments in reſpect of the Godhead, or for the ſoule.
31 In what ſenſe the body and blood of Chriſt may be called the ſpirituall and heauenly matter.
32 Theſe myſteries are not myſteries in imagination.
33 What the benefit of waſhing declareth.
34 What may be vnderſtoode by the benefite of nouriſhment.
35 What it is to apply the benefites of Chriſt vntounto vsus in the Sacramentes.
36 What the forme of Sacraments is.
37 What alteration or chaunge there is in Sacraments.
38 The outwarde and inward matter are alſo eſſential parts of the Sacraments.
39 What are the endes of Sacramentes.
40 Of what things paſt the Sacramentes are remembrances.
Of the copulation or knitting together of the ſignes & of the things ſignified in the Sacraments.
41 Whether Chriſt be preſēt in the place where the Sacrament is adminiſtred,
42 How whole Chriſt, and al that belongeth to Chriſt, differ.
43 The difference in reſpect of another thing or another, and for it ſelfe.
44 That whole Chriſt, but not the whole of Chriſt, is preſent in what place ſoeuer the Sacramentes are adminiſtred.
45 The chiefe head of the controuerſie of the reall preſence of Chriſtes fleſh.
46 Foure opinions of the reall preſence of the fleſhe of Chriſt, why they ſtray from the trueth.
47 A ſpeciall manner of Chriſtes preſence is required in the Sacrament.
48 The maner of this ſpeciall preſence is to be eſteemed by the end.
49 The preſence of Chriſt meerely reſpectiue, ſet forth by examples.
50 The reall preſence and the ſacramental preſence diuerſe.
51 The ſacramental preſence dependeth vponupon the onelyonly will of God.
52 The reall diſtance of the ſubſtances of the ſigne and things ſignified, doth not make fruſtrate the Sacramentes.
Of the partaking of the ſignes and thinges ſignified.
53 The bodily ſignes are receiued by the inſtrumentes of the body.
54 The benefits of Chriſt, ſeeing they are qualities, are onelyonly receiued of the mynde, endued with fayth.
55 Neither the perſon of the worde, nor the ſoule of Chriſt, can otherwiſe bee receiued of vsus then by an effectual vertue and operation,
56 The cleauing or ſticking of the ſame body with ours is monſtrous.
57 Notwithſtāding it behoueth vsus to be vnited to Chriſt himſelfe in deeed, but ſpiritually.
58 Why this partaking and communicating of Chriſt himſelf is called ſpiritual.
59 Why the ſame is called myſticall.
60 Why the ſame is called an vniting.
61 The cōmuniō of the ſubſtāce of Chriſt himſelfe is confirmed by ſimilitudes.
62 What in effect our communion with Chriſt himſelf is, & wherto it tendeth.
63 Why there is rather mention made of the fleſh then of the god heade in our vniting togeather with. Chriſt.
64 Although Chriſt cā be only applied to the mind endued with faith, yet the fruit of this applicatiō belongeth to the body.
65 Chriſt himſelfe is truely communicated by faith not only in the ſimple word, but alſo in either of the ſacramentes.
66 What difference there is betwene the meere ſpiritual & ſacramētal partaking of Chriſt.
67 Chriſt himſelf with the ſame his gifts, was the matter of the olde types and ſacramentes,
68 Auguſtine rightly ſaid, that the Sacramēts can hauehave no aſtoniſhmēt as wōders.
The cōparing of the old & new ſacramēts
69 The olde Sacramentes agree in ſome things with the later, & in ſom things they diſagree amongeſt themſelues.
70 In what thinges they agree.
71 In what thinges they diſagree.
72 The multitude of Sacramentes doeth not make the ſtate of the olde Fathers better.
73 How the proportion of our Sacramentes is more ſignificant then of the Fathers.
74 The Fathers and wee hauehave eaten the ſame meate.
75 & 76 Howe, the fleſhe of Chriſte, not yet beyng indeede, was eaten of the fathers.
Of the Sacramentall formes of ſpeaking.
77 The Scripture doeth ſpeake ſometime properly, and ſometime figuratiuely of the Sacramentes.
78 What Sacramentall formes are proper.
79 The firſte Sacramentall figuratiue forme is that, whereby the name of the Element is attributed to the thing ſignified.
80 The other forme, whereby the name of the thing ſignified is attributed too the element.
81 The third kynde, whereby the effecte of the thing ſignified is attributed to the ſignes.
82 The fourth kind, whereby that which is proper to the ſignes, is attributed to the thing ſignified.
83 A metaphoricall body not therefore too bee imagined of vsus in the Sacramentes.
84 Whether to beleeue and too eate the fleſhe of the Lord, be all one.
85 The Sacramentall figuratiue formes, doe not darken but make playne thoſe thinges which are taught of the Sacramentes.
86 What the vſe is, of the Sacramental figuratiue formes.
Of the number of the Sacraments of Chriſtians.
87 That there are onelyonly two Sacraments of the Chriſtian Church.
Of Baptiſme.
88 What the woorde Baptiſme importeth.
89 What baptiſme, is being taken for the firſt Sacrament of the chriſtian church.
Of the outward Baptiſme.
90 What the ſignes of baptiſme are,
91 Of the forged ſignes added too Baptiſme.
Of the thinges ſignified in Baptiſme.
92 The thing that is ſignified by the Element of water.
93 The thing ſignified by the rytes of baptiſme.
94 Why baptiſme was ordayned in ſteed of olde waſhinges.
95 The ſprinkling of the water of Baptiſme is ſignified by the ancient ſprinkling of the blood.
96 What it is, to put on Chriſt
97 What the outward waſhing in baptiſme is.
98 How we dye, are buryed and rife agayne with Chriſt in baptiſme.
99 After what maner Chriſt may be ſaid to be dead, buried, and rayſed from the dead, for our ſinnes.
100 How mutuall fellowſhip in Chriſt is eſtabliſhed in Baptiſme.
Of the paterne anſwering to the figure of Baptiſme.
101 What the Exemplar is, and what the reſpōdent figures of baptiſme is.
102. Baptiſme not onelyonly a ſigne, but alſo a ſeale.
103 The cauſes & parts of Baptiſme.
104 What the formal woorde of Baptiſme is.
105 What it is to baptize into the name of the father, & of the Sonne, and of the holy Ghoſt.
106 The Apoſtles hauehave chaunged nothing in the formall worde of baptiſme.
107 What the effectes of baptiſme are, and from whence they ariſe.
108 Sinne is one thing, and ſinnes another.
109 What the remiſſion of ſinnes is.
110 What regeneration is.
111 At what time the effecte of baptiſme beginneth,
112 Baptiſme aboliſheth not ſinnes only paſt.
113 How farre foorth originall ſinne ii taken away by baptiſme.
Sundrie Queſtions concerning Baptiſme.
114 How farre foorth Baptiſme is neceſſary to ſaluation.
115 Whether the Baptiſme of Iohn and of Chriſt, was all one.
116 All are not to be baptiſed.
117 The faith of him that is to be baptized doth not neceſſarily goe before baptiſme.
118 Thoſe are to be baptiſed, which are comprehended within the Tables of the couenant.
119 Profeſſion of faith is required of thoſe that are growne to yeeres of diſcretion, being to be baptiſed.
120 Children of Turkes are not to be admitted to Baptiſme.
121 Neither of the Iewes.
122 & 123 The children which are borne eyther of the Parents being a Beleeuer, are probably thought to belong vntounto the couenant of Chriſt.
124 We pleaſe God alſo being about to beleue, not yet beleeuing.
125 The promiſes beeing of the lawe in themſelues are made of the Goſpel, Chriſt.
126 What the faith of Parentes auaileth to their children.
127 The particular hidden iudgementes of God, are to be left to God, concerning the children of the godly.
128 What Baptiſme ſealeth in children not yet beleeuing in act.
129 Whence thoſe Queſtions ſprang, ſometime accuſtomed to be made, in the baptiſme of infants.
130 Why the children of Papiſtes may be baptiſed.
131. 132. The Church yet too be in the papacie, although papiſtrie be not chriſtianitie.
133 A papiſt beeyng of the yeeres of diſcretion and not yet baptized, is not foorthwith to bee baptized.
134 VponUpon what condition the children of Papiſtes are to bee baptized, alſo of Iewes and Turkes.
135 The children of all ſortes of Heretikes not to be baptized.
136 The office of baptizing is commanded too the Miniſters of the worde.
137 Why Paule denieth himſelfe to be ſent to baptize.
138 The Eccleſiaſticall callinges of the Papiſtes are vnlawfull by theyr owne Canons.
139 The papiſtes doe vainely boaſt of the laying on of hands.
140 Baptiſme adminiſtred of meere priuate men, is to bee accompted no Baptiſme.
141 The beginning of our ſaluation is not deryued from Baptiſme.
142 Priuate men doe muche differ from thoſe, which, not beyng lawfully called, doe yet exerciſe the miniſtery.
143 The Baptiſme of the Papiſtes although defiled, yet it is a baptiſme.
144 A faulte in the eſſentiall forme of Baptiſme doeth make Baptiſme of none effect but a faulte in the doctrine doeth not ſo.
145 They are not without ſinne and blame, which offer their children to be baptized of ſacrificing popiſh prieſtes.
146 The children of the Saintes beyng dead before they can obtain baptiſme, are not therefore depriued of the kingdome of God.
147 & 149 The putting off of baptiſme to be reproued.
148 Why circumciſion was appoynted the eight day at the furtheſt.
150 & 151 What is too bee determined concerning the time and place of adminiſtring baptiſme.
152 Concerning the rytes of baptiſme, and chiefly of the ſprinkling and threefolde dipping.
153 &c. Howe the forme of baptiſme is to be obſerued.
157 The force of baptiſme is extended to the whole life of a man.
158 & 161 Why baptiſme is not iterated and often vſed, and yet the ſupper of the Lorde, is.
159 EueryEvery one that ſinneth, doeth not ſhut himſelfe frō the kingdō of God
160 Howe farre foorth thoſe which be excommunicate and ſhutte out of the kingdome of God.
Of the Supper of the Lorde, and firſt of the ſundry names of it.
862 The names of the Supper of the Lorde vſed in the holy Scriptures.
163 The names of the Supper of the Lorde vſed of the Fathers.
164 & 165 Why the Supper of the Lorde is called a thanksgeuing, and how farre foorth it is like vntoo a Sacrifice.
166 Howe greatly Sathan hath abuſed it by the name of the Sacrament of the Aultar.
167 Of the name of the Maſſe
Of the Supper of the Lord it ſelfe.
168 &c. A definitiō of the Supper of the Lorde, and ſo a certayne ſhort declaration of the parts thereof.
172 Howe that breade and that wine differ from common breade and wine.
173 & 874 What the Sacramentall rytes are in generall, and of what thinges they are ſignes.
175 & 176 182 The breaking of bread is a Sacramentall ryte in the ſupper of the Lord, which ought to be kept.
177 & 178 The proportion and agreement of the ſignes with the thinges ſignified.
179 Why there is a double Element vſed in the Supper of the Lorde.
180 The vſe of the cuppe is neceſſary in the Supper of the Lorde.
181 Expedient that the Elements of the ſupper of the Lorde be receiued rather by the Hande than by the mouth.
183 Horrible abuſes put in place of the true rytes.
184. What the bleſſing of the Supper of the Lorde is.
185 Some certayne partes of the bleſſing are free in the Church.
186 & 187. A certaine forme of that Sacramētal bleſſing is preſcribed by Chriſt.
188 The variety of certaine voyces in this forme doth not cauſe it to be diuerſe.
189 In what ſenſe the words of the inſtitution may be called woorking wordes to ſuch as hauehave vertue in them.
190 The inſtitution of the ſupper of the Lord is to be recited & expoūded plainly & in a knowne tongue.
191 The proouing of a mannes ſelfe, in what thinges it conſiſteth,
192 True, and Perfect doe differ.
193 A fault in the bleſſing howe farre foorth it hurteth the ſupper of the Lorde.
194 The ouerpaſſing of the breaking of breade doeth not make voyde the action of the ſupper of the Lorde.
195 & 196 The geuing of the ſignes, the taking, eating and drinking ouerpaſſed, there is no ſupper of the Lorde.
197 A fault in the perſon, or in the doctrine, or in the intention of the miniſter doeth not hinder to make the action leſſe lawfull.
198 The vnworthineſſe of the commer doeth withdraw nothing from the trueth of the Sacrament.
199 This concluſion is of no force, The whole Sacrament is offered too eueryevery one, therefore whoſoeuer receiueth the ſignes, receiueth alſo Chriſt.
200 & 201 EueryEvery one heareth not the worde and vnderſtandeth the myſteries: neither eueryevery one that vnderſtandeth them, applieth them to himſelfe.
202 Chriſt being receiued doth alwaies ſaue, but being refuſed iudgeth,
Of the expounding of the wordes This is my bodie, and this is my blood.
203 That the inſtitution of the Sacrament conſiſteth not onelyonly in theſe wordes.
204 The diſtribution of theſe propoſitions into their partes.
205 Which is the ſubiect in the former propoſition or ſentence.
206 Which is the Predicate or matter following.
207 Of what ſort the Attribute is.
208 &c. There is no Trope neither in the Subiect or in the Predicate, but in the kynde of Attribution.
211 Breade ſacramentally ſignifieth the bodie: and bread is the Sacrament of the bodie, declare one thing.
212 What the force of this ſacramental Metonymie or putting of one name for another is.
213 A Metonymical propoſitiō is more plaine and euident then a ſimple propoſition.
214 &c. That theſe propoſitions are figuratiue, is proued by arguments taken from the woordes themſelues of the propoſitions, and of the reaſon of the propoſition.
222 &c. Other argumentes taken from the things going before and comming after alſo from the circumſtā ces and conference of other places of the ſcripture.
231 An argument taken from the cōmon and ſubſtantiall forme of all Sacramentes.
232. &c. What the ſpecifiall fourme of the Supper of the Lorde is, and what the force thereof is.
235 An argument from the aſcention and remayning of the bodye of Chriſt in heauen.
236. & 237 An argument from the locall limitation, and eſſentiall propertie of the glorified bodye of Chriſt.
238 An argument from a neceſſary conſequent.
Sundry queſtions of the Supper of the Lorde.
239 At what tyme the Supper is to bee celebrated.
240 In what place.
241 Of the night meetings of the Chriſtians.
242 Of the celebration of the Supper of the Lord in priuate houſes beſides the time of the Eccleſiaſtical meeting.
243 Common bread rather to bee vſed then ſweete bread.
244 & 245 Of that ſhewe, carying about and worſhipping vſed in the Euchariſt.
249 Whether all commers are to be admitted to the Supper.
247 There may be a church where there is not the vſe of excommunicating from the ſupper of the Lord.
247 The Supper of the Lorde is not to be abſtained from of thoſe which are pure, becauſe of ſome that bee impure.
249 Euerie one is willed to come worthily to the ſupper.
250 A preparation to a refutation here after.
An ende of the Table of the Queſtions
¶ To the Chriſtian Reader.
GENTLE Reader, concernyng the words of arte contained in this booke, I muſte pray thee to take a litle paines, by the circumſtances to gather the meaning of thē. If I ſhoulde, as ſome other hauehave done, make them ſpeake Engliſh, yet if thou be ignorant of the arts, they woulde in myne opinion hauehave bene as darke to thy vnderſtanding, and muche darker then they be nowe. And that may eaſily appeare by thoſe curious heads that hauehave gone about too make Logique ſpeake Engliſhe, both to the diſagracing of it, and alſo to the leſſening of the force and ſignification of thoſe woordes of Art, which al Artes hauehave & muſt hauehave proper and peculiar to them ſelues: but if thou will marke the matter diligently, that which goeth before and followeth, it ſhall bee eaſie for thee, to vnderſtande what the Authour meaneth. In meane tyme, I for my parte hauehave done the beſt I can, and will bee glad to learne at the feete of any that ſhall teach me better. The Lorde Ieſus increaſe our knowledge, and giuegive vsus Fayth in him for euer. Amen.
Farewell, the 3. of May. 1580. I. F.
Errata.
3. Queſtion. For Ceremonies whiles, read which whileſt.
15 For from them, reade for them.
Ibidem. For condemning that hold, reade condemning thoſe that holde.
Ibidem. For wordes and omnipotencie, reade in the omnipotencie.
55 For, who is not being, put out being.
59 For miſerie, read myſtery.
94 For, often repentance, read vſaunce.
I55 For, the ſome, read ſame.
Ibidem. For, in deede, reade in ſteede.
169 For, mad, read mad.
201 For, ſuche tyme of men, reade ſuche kinde of men.
940 For, thē attribute, read the atribute.
228 For, as often things vnlike, reade as often as &c.
288 For, when had, read when he had.
¶ The ſecond parte of Chriſtian Queſtions, wherin is mainteined the true opinion of the Sacraments: By Theodore Beza Vezelius.
Queſtion. I.
WHat is a Sacrament?
Anſweare.
All the old Latine Diuines almoſt hauehave ſo turned, that ſame Greeke word foreign peraduenture following the common tranſlation of the Latine interpreter of the Bible, who in moſt places hath ſo expreſſed it.
Queſtion.
Verily I doe graunt this thing, but I doe meruaile that the Prophets & Apoſtles, the very Writers of both the Teſtaments, do in no place call thoſe which we cal the old & new ſacramēt Sud or foreign. For that ſame place of S. Paule to the Ephe. 5. 32. doeth not pertayne vntounto the action it ſelfe, but rather vntounto the effect thereof: to wit vntounto our vniting and growing vp together with the head itſelfe.
Anſweare.
It is euen ſo as thou ſayeſt: and yet for all that we muſt not thinke that the Greeke fathers, when they called thoſe holy ordinaunces, myſteries, or the Latine fathers when they called them Sacramentes, did adde any thing to the word of God. For we are not forbidden for inſtructiō ſake, to vſe ſome words be ſides the word of God, ſo that we doe it not vnaduiſedly, neither do change any whit in the doctrine of the prophets and Apoſtles it ſelfe.
2. Queſtion.
But wherfore were thoſe ſame holy ordinances ſo called?
Anſweare.
Why the Grecians called thoſe holy ordinances, myſteries, the thing it ſelfe ſheweth, to wit, cōparing thē wt the ſimple preaching the worde of God. Forindeed this preaching is plain & manifeſt: but theſe ordināces hauehave a myſtical & ſecrete ſignification, becauſe they bee one thing, & eyt teache another. As heathen & prophane nations had their myſteries and theyr myſticall ſecretes, whereby after a wonderful maner Satan did bewich men: ſo the firſt ordeined Chriſtiā churches in Grecia, that they might diſtinguiſh thoſe holy ordināces (to which indeed they that were newely entred into religion were not to bee admitted) from the ſimple Chriſtian doctrine, did adde thoſe ſame words of myſteries & ſecrets, of a common vſe, to ſignifie holy thinges, albeit in times paſt they were applied to ſignify moſt filthie ceremonies.